(1) The main educator of any person is his life experience. (2) But in this concept we must include not only the "external" biography, but also the "internal" biography, inseparable from our assimilation of the experience of mankind through books.
(3) An event in Gorky's life was not only what happened in the Kashirins' dye house, but also every book he read.
Composition
One of the main components of our life is creativity - in it a person embodies everything that is on a level above the philistine reality. All the innermost thoughts and feelings, everything that is inside each of us, is framed in the form of paintings, melodies and poems. However, not everyone is able to create such an object of creativity; in his text, E.A. Yevtushenko raises the problem of determining the qualities of a real poet.
Leading us to a discussion about the problem, the author emphasizes that the work of a writer is, in principle, the most important part of a person's life - books improve us from the inside, and we improve from the inside of the book, without even taking a direct part in their creation. Thus, Yevgeny Yevtushenko leads us to the idea that any real poet and writer, creating his work, must always be closely connected with society, with ordinary people, for whom, thanks to whom and for whom he works. Proceeding from this, those qualities follow that distinguish a real poet from an amateur.
The thought that E.A. Yevtushenko, it is clear to me: he believes that in order to become a poet, one must have a close combination of several qualities at once. You need to have a conscience, have intelligence and courage, be able to understand and appreciate other people's poems, and, of course, be able to write "delicious" lines yourself. And with all this, each of the qualities must be imbued with love for the people for whom the writer works.
It is difficult to disagree with the opinion of the author. Of course, a real poet must be conscientious about the thoughts that he wants to convey to people, but at the same time they must be interesting and must have meaning in order to be able to interest. The courage of a real poet, on the one hand, puts him at risk, but, on the other hand, shows his selflessness for the sake of his own creativity. And in order to understand how to write, in order to reveal your style, you need to be able to appreciate and analyze the work of your colleagues and learn to write yourself, improving your skill. Also, if you want to be a real writer, you should not forget that his work should not be directed inward, but outward, for other people, because a person writes for a person, he is valued by him and receives feedback and inspiration from him for further work.
For example, the real poet is the protagonist of B. Pasternak's novel "Doctor Zhivago". Yuri has all the qualities necessary for this: he is a talented doctor, and therefore he deliberately directs all his, including creative, activities for people, and his analytical abilities help him in the process of writing poems. The hero has a conscience and fulfills his duty both to the wounded partisans and to the Kolchak volunteer, and boldly rushes to the aid of the victims. In relatively calm times, being an ordinary citizen, Yuri reads books and writes his very beautiful poems, full of love for society and proclaiming the idea of the intrinsic value of a person's personality as an exceptional unit.
No one will argue with me that the real, truly talented poet was A.S. Pushkin. His lyrics have always been imbued with a warm and tender love for women, for comrades, for the fatherland and for life in general. M.Yu. Lermontov in the poem “The Death of a Poet” wrote: “... He [A.S. Pushkin] alone against the opinions of the world, as before ... ", which shows the courage and selflessness of the great poet in relation to his work. Talent A.S. Pushkin and his contribution to Russian literature are undeniable, he knew who to follow and what to convey with his work. It is thanks to this that the writer remained the property of our fatherland and an example for all subsequent generations.
Thus, we can conclude that a true poet is determined by his extraordinary mind and talent, courage and ability to understand and evaluate the work of his colleagues, as well as, of course, the talent to fall into the soul of a person from the very first line and remain in it a bright, warm spark, lighting the way to the future.
Text. M.P. Alpatov
(1) The result of upbringing sometimes seems discouraging to a person who rarely thinks about causal relationships. (2) Everyone knows that education is the most difficult of all processes of changing a person towards improvement. (Z) Brings up everything: parents, school, enemies, friends - in a word, the environment. (4) This is a truism - a well-known and well-worn truth.
(5) To the question of what is more effective in education: family or school, it is either difficult or impossible to answer, because it really educates everything.
(6) Take, for example, a family. (7) This "cell of society" is directly responsible for the moral state and fate of the person born in it. (8) I remember such a story. (9) A caring, loving father, taking care of his child, tracking every step of the offspring. (Y) When the son was still in the cradle, his father, a military engineer, firmly decided to make him a man in uniform and persistently, purposefully prepared the boy for a military career. (1 ^ An obedient child, indecisive in his own choice, trusting his father in everything and seeing his sincere concern, knew that the parent would not advise bad things. (12) The military school where the young man was assigned and where he studied for the prescribed number of years turned out to be slow for his slow , scattered nature, neither mind nor heart. (13) He learned, began to work - the service did not work out, and relations with colleagues did not stick. (14) Under the pressure of his father's will, the son overcame himself for a long time - all to no avail. (15) Time passed (16) The bright future was leaving forever, slipping away, turning into faceless, gray prose.
(17) The son, who eventually became a mature person, was afraid to do anything on his own, without paternal support. (18) A misfortune of this kind happened to him: because of his father's pressure and guardianship, he did not recognize himself or his true capabilities, did not find his calling and place in life.
(19) Self-doubt, fear of making your own decisions - such an ending awaits everyone who has not had to live with his own mind.
(20) But what, in general, to refuse to invade the life of a growing person? (21) Let everything take its course? (22) Do not interfere with the natural course of development? (23) This is hardly true. (24) A positive environment, and with it morals, must be formed. (25) To form first of all in the family. (26) If we, who love, do not do this, then others who do not love will do it, and it will be worse.
(27) 3 there are no trifles, here every nuance can play a huge role. (28) 3 everything is important here: the opinions expressed by the parents on the essential and most insignificant issues, and their conflicts that do not escape from the children, and their preferences. (29) At the same time, the most important thing is a positive personal example, and not teachings, not instructions, although they also matter.
(ZO) Suppose you say wise words to children about mercy, about self-giving, about the spiritual benefits of sacrifice. (31) But your words are only words if your children do not see the mercy you show, such as protecting homeless animals, giving alms to the poor, helping the sick, and so on.
(32) If you talk about generosity, but you yourself acquire, worrying, as you say, exclusively about the future of your family, then it is unlikely that your children in the near future will not regret their beggar, even if they never demanded a thing. (33) They will hide it, thinking about their future.
(34) If you divide the world into two parts: your family, for which you are ready to sacrifice a lot, and all the rest, which you can sometimes sacrifice, you risk getting selfish, cynical inhabitants in the person of your own children. (35) And the day will come when their selfishness will be directed not to anyone, but to you. (Zb) It is you who will become for them useless “waste material”, a burden on their life celebration.
(M.P. Alpatov)
Composition
In the text proposed for analysis by M.P. Alpatov poses the problem of education. The author of the article asks the question: should the mentor intervene in the development of his ward, or is it better to give preference to the “natural” development of the personality?
Speaking about the importance of family education, the author expresses the opinion that the educator, of course, must influence the child. However, this impact must be delicate and accurate, not allowing violence against the person. M. Alpatov gives an example of how a loving father, wishing that his son would certainly become an officer, prevented the free spiritual development of his “child”. As a result, he grew up as a dependent person, did not find his place in life and was not happy. At the same time, the author believes that a positive family environment is extremely important in education and should be formed. Moreover, as the author emphasizes, a positive environment can be formed by the personal example of the educator, and not by verbal teachings alone.
The main idea of M. Alpatov's text is that if we want to have a worthy result of upbringing, we should take care of the child's personality and demonstrate exclusively moral behavior ourselves.
Agreeing with the author, I emphasize that the process of education should not be left to chance and the words of the educator should never diverge from deeds.
The validity of the expressed thought is confirmed by examples from the works of Russian literature.
Let us turn to the story of V.G. Korolenko "Children of the Underground". The son of a wealthy judge, the young man Vasya, having become friends with poor children - Marusya and Valek, commits a “theft”: he takes out a family heirloom from the house - a doll donated by his late mother Vasya to his younger sister. Vasya gave the doll to Marusya, who was dying of tuberculosis. The judge, having learned about the offense of his son, is going to punish him. However, he completely forgives his son when he finds out that he wanted to please a seriously ill poor girl. So, the unfeigned participation of the father in the affairs of his son undoubtedly contributed to the formation of nobility in Vasya's character, his moral maturation.
Another example is the poem by N.V. Gogol's "Dead Souls", which describes the childhood of Pavlusha Chichikov - the main character of the work. The atmosphere of childhood was heavy and sad - no friend, no comrade nearby. Only a sick, stern father who treated the child strictly. Chichikov complied with his father's instructions to "save and save a penny", becoming a hero-acquirer, going up through human destinies, like up a ladder. Having not received a worthy family upbringing, having no moral basis in his soul, the hero became a "scoundrel", despite the fact that he also had positive qualities that were not properly developed.
In conclusion, I will emphasize the idea that, while educating, one should respect the personality in the child and develop the best that is inherent in him.
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Man as an educator. Each person, Fichte is convinced, is obliged to be an educator and an educated person at the same time. In order to become and remain human, one must be an educator.
A social motive lives in a person - the desire to be in interaction with free rational beings as such.
This inclination includes the following two strivings.
The first is the desire to transfer knowledge. It is the desire to develop someone in the area in which we are especially developed, to equalize everyone else with the best in us.
Then - the desire for perception, i.e. the desire to acquire culture from each in the area in which he is especially developed, and we are not particularly developed.
Society collects the benefits of all individuals as a common good for free use and multiplies them according to the number of individuals.
All individuals belonging to the human race are different from each other. They agree on one thing only: that is their ultimate goal—perfection. Approaching and approaching this goal to infinity - this man can and this he must. The general improvement and improvement of oneself through the freely used influence of others on us and the improvement of others through the reverse impact on them as free beings - this is the purpose of a person in society.
In order to reach this destination and to constantly achieve it more and more, a person needs a capacity that is acquired and increased only through culture, namely, a capacity of two kinds: 1) the ability to give or act on others as free beings; 2) receptivity, or the ability to take or make the most of the impact of others on us.
Man's destiny is to have an impact on humanity in a narrower or wider range by teaching or action or both. To spread further the education they themselves received, and, having a beneficial effect everywhere, to raise our common fraternal race to the highest level of culture.
Working on the development of today's youth, the educator also works on the development of millions of people who have not yet been born.
What is the nature of the relationship between teacher and student?
When the human soul was considered, as was often the case, for example, in Leibniz, as separate, discrete, and, moreover, impenetrable, then education as an immanent connection between the educated person and the educator was considered accidental and external. Fichte, on the other hand, clearly discovered the general nature of the individual, inextricably linked with the historically concrete, the special, and the singularly unique.
Under the optimistic belief in the possibilities of education, a theoretical basis was laid.
The most difficult and important part of education is the self-education of the educator. He often has to destroy in himself the traces of his own, long received upbringing, and enter into a difficult struggle with himself.
Higher educators are scientists and artists. Fichte developed the concept of an educator as a scientist and artist in his treatises On the Appointment of a Scientist and On the Duties of an Artist.
The scientist is the moral mentor of the people and the educator of the human race. The artist has an equally large, but not as noticeable impact on education.
The learned estate carries out the highest supervision over the actual development of the human race and constantly contributes to this development.
The scientist is preeminently destined for society: he, inasmuch as he is a scientist, exists more than a representative of any other class, only thanks to society and for society. Therefore, it is primarily his responsibility to develop in himself, to the fullest extent, both his talents, his receptivity, and his ability to transmit culture.
The ability to teach is always necessary for a scientist, since he owns his knowledge not for himself, but for society. From youth he must develop it and must always keep it active.
In his projects for university reforms, Fichte proceeded from this idea of preparing scientists capable of spreading culture, intelligently leading society, and revised the curriculum, methods and organization of the educational process in a higher educational institution in this spirit.
The scientist must apply his knowledge, acquired for society, really for the benefit of society. He is obliged to instill in people a sense of their true needs and to acquaint them with the means of satisfying them.
Consequently, a scientist who meets his concept, according to his very purpose, is a teacher of the human race.
He sees not only the present, he also sees the future. He sees not only the present point of view, he also sees where the human race must now move if it wants to stay on the path to its final goal and not deviate from it and not go back along it. He cannot demand that the human race immediately find itself at the goal that will only attract his eye, and cannot jump over his path, and the scientist must only take care that he does not stand still and does not go back. In this sense, the scientist is the educator of humanity.
The duty of a scientist is to always have before his eyes the goal of moral ennoblement of a person in everything that he does in society. But no one can successfully work on the moral ennoblement of society without being a good person himself. We teach not only with words, we also teach, much more convincingly, by our example.
How many times more must a scientist do this, who in all manifestations of culture must be ahead of other classes?
The words with which the founder of the Christian religion addressed his disciples refer entirely to the scientist: you are the salt of the earth, if the salt loses its strength, then what to salt with? If the elect among men are corrupt, where else is moral goodness to be found?
The scientist is entrusted with a part of the culture of his age and subsequent eras. From his works will be born the path of future generations, the world history of nations that are yet to appear. He is called to testify to the truth, his life and fate do not matter; the influence of his life is infinitely great. He is a priest of truth, he serves her, he has pledged to do everything for her - and to dare and suffer. If he were persecuted and hated for her sake, if he died in her service, what special thing would he do then, what would he do beyond what I simply had to do?
The same, only in a different sense of content, should be said about the artist.
Art forms not only the mind and not only the heart, as a scientist does as a moral mentor of the people. It forms a whole person, it does not appeal to the mind and not to the heart, but to the whole soul in the unity of its abilities. This is something third, consisting of the first two.
Art makes the transcendental point of view ordinary. The philosopher raises himself and others to this point of view in hard work, following certain rules.
The spirit of beauty stands on this point of view without thinking about it. He knows no other point of view. He so imperceptibly elevates to her those who yield to his influence that they are not aware of this transition.
For example, each figure in space can be considered as a restriction to neighboring bodies. But it can also be regarded as an expression of the fullness and strength of the very body that possesses it.
Whoever follows the first view sees only distorted, flattened, pitiful forms, he sees the ugly.
Whoever follows the latter view sees the mighty fullness of nature, sees life and striving, he sees beauty.
The same is true of the higher. The moral law commands absolutely, and it suppresses every inclination. Whoever views him in this way treats him like a slave.
But this same law simultaneously flows from the inner depths of our own essence, and if we obey it, then we obey only ourselves. Whoever views it in this way views it aesthetically.
The spirit of beauty sees everything free and alive. Thanks to this, he educates and ennobles people for the sake of their true destiny.
Art brings a person into himself and makes him feel at home there. It separates him from his given nature and makes him independent of himself. After all, the independence of the mind is our ultimate goal.
Aesthetic feeling is not a virtue. The moral law requires independence according to concepts, while beauty comes by itself, without any concepts. But it is a preparation for virtue, it prepares the ground for it, and when morality arises, it finds half the work already done - liberation from the bonds of primitive sensibility.
Therefore, aesthetic education contributes to the goals of reason in an unusual measure, and one can deliberately devote oneself to its tasks. No one can be required to take care of the aesthetic education of the human race. However, in the name of morality, everyone can be forbidden to interfere with this education and, so far as it depends on him, to spread bad taste.
The spread of bad taste in the creation of beauty does not remain indifferent to people from the point of view of the formation of their mental image, but it educates them wrongly.
Let the artist beware, out of greed or a desire for fleeting fame, to give himself up to the corrupted taste of his age. He should try to embody the ideal and forget everything else.
The artist does not serve people with his talent, but only his duty, and then he will contemplate his art with completely different eyes; he will become a better man, and a better artist at that.
For art, as well as for morality, the generally accepted saying is equally harmful: beautiful is what pleases. In fact, that and only that which pleases educated mankind is beautiful. While it is not yet educated, he may often like the tasteless, because it is fashionable, and the excellent work of art may not find a response.
The goals of the activities of educators. The ultimate goal of education stems from the goals of history, humanity, and culture. To subdue all that is unreasonable, to master it freely and according to one's own law is the ultimate goal of man. And the aim of all education of the faculties is to subordinate nature to reason.
Teaching and perfection were for Fichte, as for Plato, inseparable concepts. “Which philosophy you choose depends on what kind of person you are,” in other words, you must strive for independence and freedom (this is true life) with the help of philosophy.
The task of education, according to Fichte, is to change the world for the better. Fichte did not recognize the renunciation of the Earth, on the contrary, he preached the replacement of the squalor of life with the creative interaction of free and quite worthy people. Like willow cranes, Fichte and after him Hegel tirelessly hovered over the heads of the German burghers, constantly reminding them of this ideal.
From now on, the pedagogy of the spirit must clarify the pedagogy of things, that is, the special organization of education must be stronger than the educational influence of the environment as a whole.
Nature and science become educative through their constructive appeal to reason, and not through an encyclopedic familiarity with facts. It is educational to know the principles, and not just the facts, and the exercise in applying these principles to the solution of life and scientific problems. Hence the demand for deduction, criticism and generalization.
Like Pestalozzi, Fichte sees the specific goal and means of education in subordinating the forms of all learning to those eternal laws according to which human knowledge rises from sensory contemplation to clear concepts.
According to these laws, it is necessary to simplify the elements of all human knowledge and arrange them in successive rows. The psychological effect of this should be to provide pupils with a broad knowledge of nature, a general clarity of basic concepts, and intensive training in essential skills.
If complete agreement with oneself is called perfection in the full sense of the word, then perfection is the unattainable highest goal of man. Perfection to infinity is its purpose.
It is in the concept of man that this last goal of his must be unattainable, and the path to it must be endless. Therefore, the purpose of man is not to achieve this goal. But he can and must come closer and closer to this goal. Therefore, approaching this goal to infinity is the true destiny of man as a rational, but finite, as a sensual, but free being.
He exists to constantly become morally better and improve everything around him in a sensual and moral sense.
Thus, the bond that unites everyone into one whole, precisely because of the inequality of individuals, acquires an additional strength. Social needs and the desire to satisfy these needs unites people more closely.
The highest law of humanity, the law of complete harmony with oneself, requires that in the individual all inclinations be developed in proportion, all abilities should be manifested with the greatest possible perfection.
Free will must and can strive ever closer to this goal.
The intellectual and bodily development of the child is the first half of education.
The second half of it is moral education, which should be based on thinking and on the child's inherent desire for respect.
The primary goal of education, according to Fichte, is to teach correct thinking, the clarity of which, reincarnated in a person's convictions, lays the foundation of morality.
The main educator of any person is his life experience, but in this concept we must include not only the “external” biography, but also the “internal” biography, inseparable from our assimilation of the experience of mankind through books and the media.
And I would like, however belatedly and not comprehensively, to express my deep gratitude to all the people in my life who raised me to love people. If I had not become a teacher, I would probably have worked as a librarian, because this profession involves working not only with books, but also with people.
Probably, I am a person of one passion: I love the Russian language selflessly, I think that I know it well and I try to convey my knowledge to people. By the nature of my profession, as a teacher of the Russian language and literature, I pass on my knowledge to children. And I thank fate for the fact that I was lucky on my life and professional path to meet such people who helped me choose the right path. Of course they are my parents. Mom, Nina Ivanovna, a very sensitive, kind woman, taught kindness and attentiveness to people. Father, Alexander Pavlovich, helped to comprehend the world through creativity. He himself was a creative person and developed in me the ability to improvise, create interesting scenes that were staged together with classmates in front of the villagers.
My abilities, of course, did not go unnoticed by teachers. During my school years, I was engaged in various circles, already developing professionally. In the 5th grade in Russian language and literature, I had an amazing teacher - Tamara Mikhailovna Gerasimova, a teacher from God. There is no other way I can express my feelings towards her. She gave lessons that I remember to this day. Since then, I have caught fire: I will become the same as my teacher. And she became. Of course, what kind of teacher I am, my students will judge, but the fact that I love my job and children comes from the heart.
I involuntarily recall Sergius of Radonezh, who, doing the hardest work, believed that the monks should constantly work, earning a living by this. I would not want people to think wrongly about me: here, they say, he refers to a holy man and puts himself on the same level with him. But, speaking of him, I meant only that I do all the hard work myself and never shift it to anyone. This was instilled in me by my parents and teachers.
There are different opinions about whether one should follow the path of spiritual development alone or together with someone. The path of a lonely soul is the most difficult and to some extent the fastest, because the struggle with oneself is always shorter, although more cruel and more difficult, especially if there is no support and understanding. And I think that after all, I was very lucky in my life, because I met people who understood me. We complemented and enriched each other.
Why did I suddenly start talking about the connection of souls? I don't think it's all of a sudden. My profession is exactly this, because people working at the school are united by a common goal, common principles. Then you work and live in one breath. On my way I met all sorts of people, but I tried to take only the good from them, and this helped me and helps me survive and continue to work.
Life teaches many lessons, some remain in memory, others go unnoticed. Having worked at the school for almost 37 years, I tried to convey only good things to my children, but they also taught me a lot. So I think, if I still have something unspent, then there is a need to continue what I started. And in general: it is useful to learn from each other! However, to say that I know everything would be at least stupid, because, as the parable says, “the human self obscures not only the eyes of a person, but also the mind.”
Young specialists also came to our school. I remember seeing two pretty girls. I asked who they were. It turned out that there were new teachers: Natalya Yurievna and Zhamilya Tyulebaevna. I immediately wanted to help them with something: they seemed too young and modest. For some reason, I felt sorry for them. I thought: “No matter how the current “cool” generation does not discourage them from the desire to work with pleasure. Fortunately, my fears did not come true. Of course, it is difficult to start, but they cope - and not bad. The girls joined the school team, as if they were there. Well done! Keep it up! So they are in the right place. May success accompany them, and may there always be good people by their side who can help in difficult times.
Young teachers in such a short period of time are already calling their students assistants, and the children are calling them their favorites, which means that such teachers will be useful.
A few years passed, and Natalya Yurievna really found her way to the hearts of her students, she works with love and interest. But Zhamilya acquired a different specialty, and that's good. Why work where there is no interest?
I often think about whether we will be replaced by good, smart, kind, fair, decent teachers who are not indifferent to children. I want to believe that they will come. And God grant them and all of us the strength and desire to serve their cause with honor.
Reviews
Hello Galina.
You think about whether young teachers will replace the older generation. Of course, they will come, but will they stay. The existing practice in universities is not enough to understand and learn how to teach, how to behave and master the audience. After all, students usually practice in top and good schools, where students study with a good level of knowledge and intelligence, adequately and normally tuned in to the teacher. But after graduation, not all young teachers get into such schools. Therefore, many do not stand up and leave the school. Each new generation is significantly different from the previous one - if 40 years ago the authority of the teacher was indisputable, now the focus has shifted to the children's team. The teacher not only has to treat the child with great respect, he has no right to suggest to him without negative consequences for himself. As a result, not every teacher manages to learn how to hold a class on his own authority. You need a huge amount of energy, a quick reaction, a subtle knowledge of child psychology, and a young specialist does not and cannot have this. Yes, to be honest, there are many teachers among there are enough years who have worked at the school and those who can be called a teacher with a big stretch. Fortunately, there are those for whom a teacher is truly a vocation.
I want to bow low to such active teachers who, despite everything that is happening with our society and people, continue to conscientiously teach children.
Sincerely.
margarita
