§ 5. Formation of aesthetic culture of students

The concept of the aesthetic culture of the individual

The formation of aesthetic culture is a process of purposeful development of a person's ability to fully perceive and correctly understand beauty in art and reality. It provides for the development of a system of artistic ideas, attitudes and beliefs, provides satisfaction from what is truly aesthetically valuable. At the same time, schoolchildren are brought up with the desire and ability to bring elements of beauty into all aspects of life, to fight against everything ugly, ugly, vile, as well as readiness for the feasible manifestation of oneself in art.

The formation of aesthetic culture is not only the expansion of artistic horizons, the list of recommended books, films, and musical works. It is the organization of human feelings, spiritual growth personality, regulator and corrective behavior. If the manifestation of money-grubbing, philistinism, vulgarity repels a person with its anti-aesthetic nature, if a student is able to feel the beauty of a positive deed, the poetry of creative work - this speaks of his high level aesthetic culture. And vice versa, there are people who read novels and poems, attend exhibitions and concerts, are aware of the events artistic life but violate the norms of public morality. Such people are far from a true aesthetic culture. Aesthetic views and tastes did not become their internal property.

The system of school work on the formation of aesthetic culture. Aesthetics of children's life

Man by nature is an artist. Everywhere, one way or another, he strives to bring beauty into his life. This idea of ​​M. Gorky seems to us extremely important. The aesthetic assimilation of reality by a person is not limited to one activity in the field of art: in one form or another, it is present in any creative activity. In other words, a person acts as an artist not only when he directly creates works of art, devotes himself to poetry, painting or music. The aesthetic principle is embedded in human labor itself, in human activity aimed at transforming the surrounding life and oneself. The aesthetic attitude of a person to reality owes its origin to his labor activity. Awareness and experience of labor as a game of physical and spiritual forces, as a phenomenon of the sublime, ennobling, beautiful, form the foundation aesthetic development personality.

In order for child labor not to turn into a burden and a burden, to bring aesthetic pleasure, it must be inspired by a high socially significant goal, marked by the beauty and precision of movements, strict economy of time, inspiration, and enthusiasm. Harmony physical movements gives rise to inner spiritual beauty, manifested in rhythm, dexterity, clarity, joy, self-affirmation. It is perceived and appreciated by children as a great aesthetic value.

A lot of aesthetic impressions can and do give the activity of teaching. In mathematics, for example, they often say: "A beautiful, elegant solution or proof", meaning by this its simplicity, which is based on the highest expediency, harmony.

There is its own aesthetics in sincere, healthy, humane relationships between students and teachers, between pupils, between elders and younger students. Primitive, callous, insincere relationships between people in the family and school deeply hurt the personality of the child, leave a mark for life. And vice versa, subtle, differentiated attitudes of teachers to students, fair exactingness make the way of children's life a school of education in the spirit of high aesthetics and morality.

It is important to introduce elements of the aesthetic design of the immediate environment and everyday life into the everyday life of children.

It is important to awaken in schoolchildren the desire to affirm beauty at school, at home, wherever they spend their time, do business or relax. Extremely great interest in this regard is the experience of A. S. Makarenko. In the educational institutions he led, eyewitnesses noted a lot of flowers, sparkling parquet, mirrors, snow-white tablecloths in dining rooms, and perfect cleanliness in the rooms.

The irreplaceable source of beauty is nature. It provides the richest material for the development of an aesthetic sense, observation, and imagination. "But freedom, and space, the beautiful surroundings of the town, and these fragrant ravines and swaying fields, and pink spring and golden autumn, weren't our educators?" - wrote K.D.Ushinsky. "Call me a barbarian in pedagogy, but I learned from the impressions of my life a deep conviction that a beautiful landscape has such a huge educational influence on the development of a young soul, with which it is difficult to compete with the influence of a teacher ...".*

* Ushinsky K.D. Biographical materials // Collection. cit.: In 11 vols. T. 11. - M., 1952. S. 52 - 53.

Formation of aesthetic culture by means of art

The artistic potential of a person, his aesthetic possibilities are most fully and consistently manifested in art. Generated by human labor, art at a certain historical stage is separated from material production into a specific type of activity as one of the forms public consciousness. Art embodies all the features of a person's aesthetic attitude to reality.

The curriculum of a comprehensive school includes disciplines artistic cycle- literature, music, fine arts, they combine a complex set of art itself, the science about it, and the skills of practical creativity.

The aesthetic development of the personality by means of art is usually called artistic education in pedagogy. Turning directly to works of art, it requires the development in a person of the ability to correctly perceive the phenomena of beauty. This does not mean that he should become a professional artist or an art critic. In addition to knowledge of a number of works of art, a person must acquire a certain amount of information from the field of theory and history of a particular type of art. Such enrichment of direct artistic impressions with knowledge of the laws of art and the skill of the artist by no means kills (as is sometimes claimed) the emotionality of perception. On the contrary, this emotionality intensifies, deepens, and perception becomes more meaningful.

One of the strongest means of cultivating literary taste and aesthetic responsiveness is the development of a culture of reading. At the lessons mother tongue students learn to perceive literature as word art, reproduce the images of a work of art in your imagination, subtly notice the properties and characteristics of the characters, analyze and motivate their actions. Mastering the culture of reading, the student begins to think about what the read book calls for, what it teaches, with the help of what artistic means the writer manages to evoke deep and vivid impressions in the reader.

The development of artistic taste encourages students to engage in aesthetic activity, which is characterized by certain results and implies that during art classes, students bring to life the elements of beauty available to them. Performing a poem, story or fairy tale, they seem to re-create the circumstances proposed by the author, reviving them with the help of their own thoughts, feelings and associations, i.e. convey an emotional message to the listener hero's state, enriched personal experience. And no matter how small and limited this experience, it still gives freshness and unique originality to the performance of the student.

The basis of musical education at school is choral singing which provides a joint experience of heroic and lyrical feelings, develops ear for music, memory, rhythm, harmony, singing skills, artistic taste. A large place in the school is given to listening to recorded music, as well as familiarization with the elementary basics musical literacy.

One of the means of introducing students to artistic culture is the teaching of fine arts. It is designed to develop in students artistic thinking, creative imagination, visual memory, spatial representations, visual abilities. This, in turn, requires teaching children the basics of visual literacy, developing their ability to use expressive means drawing, painting, modeling, arts and crafts. the basics realistic image students master through teaching them such means of artistic expression as the texture of the material, color - line - volume, light tone, rhythm, shape and proportion, space, composition.

It is important to ensure direct acquaintance of students with outstanding works of Russian, Soviet, foreign fine arts and architecture, to teach them to understand the expressive language of the artist, the inseparable connection between content and artistic form, to cultivate an emotional and aesthetic attitude towards works of art. The principle of linking art with life is realized in the ideological and thematic content of the classes: "The art of seeing. You and the world around you", "Art around us", "You and art", "Every nation is an artist", "Fine art and the world of human interests ", "Decorative and applied art and human life".

Opportunities for art education and aesthetic education students provided by the curriculum and program are limited. Therefore, they should be compensated in the system of additional education.

Conversations, lectures, meetings at the "round table" of the University of Culture, clubs of friends of art have become widespread. A form of aesthetic education has become established as a music library, which includes records best performers- soloists, choral and orchestral groups. Listening to the works of Glinka, Tchaikovsky, Shostakovich, Rimsky-Korsakov, Prokofiev, schoolchildren get acquainted with the language and genres of music, study musical instruments, voices, learn about the life and work of composers.

Children especially emotionally respond to songs in which courageous, selflessly devoted people are sung, the romance of struggle and exploits is revealed.

Movies and television films play an important role in shaping the aesthetic culture of students. The perception of screened works of literature and art needs subtle pedagogical guidance. It is important to teach students how to watch and understand movies and TV films correctly. For this purpose, a number of schools introduced an optional course "Fundamentals of Cinematography", organized children's film clubs and school cinemas.

The theater has a huge power of aesthetic and emotional impact. It is necessary, of course, to prepare students in advance for the perception theatrical art, but the most important thing is to create conditions under which children would be able to succumb to the charm of acting.

Socio-pedagogical studies have shown that schoolchildren attend cinema quite intensively, watch video films, while other types of art are clearly not treated enough.

Thus, aesthetic education, being one of the components of a holistic pedagogical process, is designed to form in schoolchildren the desire and ability to build their lives "according to the laws of beauty."

Faculty of Law

department

TEST
In the discipline "Culturology"
Theme "Aesthetic culture of personality"

Is done by a student:

groups ___________

_________________

Checked:

_________________

_________________

Introduction

Consideration of the essence and content of the aesthetic culture of the individual.
The study of aesthetic education and aesthetic attitude to the world.

The essence and structure of the aesthetic culture of the individual

The development of aesthetic consciousness and worldview of subjects.
A measure of the development of art forms and the degree of integration of subjects in their functioning.
Affirmation in the behavior, communication and activities of people of the beautiful and sublime as values ​​and regulators.
The integration of the aesthetic culture of subjects into the domestic and world artistic culture.
Humanism of artistic thinking and activity.
Diversity and freedom of aesthetic perception of reality and self-expression of the individual.

Aesthetic education of a person

Aesthetic attitude to the world

Representatives of this approach received the conditional name of "naturalists". These include, for example, N.G. Chernyshevsky, who believed that "beautiful is life, as we understand it ...". “... The roundness of forms, fullness and freshness seem beautiful to a person; the gracefulness of movements seems beautiful, because the movements of a creature are graceful when it is "well built." Everything “clumsy” seems ugly, i.e. somewhat ugly in your terms. ... In the frog, the unpleasantness of the forms is joined by the fact that this animal is covered with cold mucus, which is covered with a corpse; this makes the frog more disgusting” 2 .
So it turns out that one and the same object can cause directly opposite aesthetic assessments.
This fact was encountered by those who investigated not the life of nature, but the life of people: aesthetic views different peoples and one and that not the people in different times were of great variegation. What seemed beautiful to one, to another seemed ugly. What aroused admiration at one time, left people of another era indifferent.
Based on such observations, the opinion arose that beauty exists only as a feeling of a person: what he considers beautiful is, therefore, beautiful.
Thus, when answering the question, what is aesthetic? introduced, natural or educated, social, there are two extreme points of view. Some argued that the aesthetic is objective, that is, independently outside of man and independently of him exists in the world. Others believed that the aesthetic is subjective, that is, it depends only on the understanding, sensation of the person himself, brought up in a certain environment.
Naturally, the supporters of each direction argued in defense of their own views and found flaws in the opposite theory. In the process of disputes, it gradually became clear that none of the extremes possesses the truth, and once again the theorists were convinced of the correctness of Aristotle, who asserted the advantage of the "golden mean". It became clear that the truth lies somewhere between these polar points of view.
And then there was an opinion that aesthetic? it is not an objective object, and not a subjective sensation, but special treatment between a person (subject) and an object, phenomenon (object). In other words: the aesthetic always manifests itself only in relation to something: to a thing, a property, a person himself, etc. But there are a lot of human relations to the world: knowledge, love, work - these are some examples.
First of all, let's highlight the breadth of the aesthetic attitude: it is universal. This means that any object, property, phenomenon that exists in the world can be an aesthetic object.
But after all, not everything in the world arouses in us admiration for the beautiful or rejection of the ugly. Something leaves us indifferent, without affecting our aesthetic feelings. Therefore, we single out the following quality of the aesthetic - this is the relationship of pleasure, enjoyment (hedonism). Delicious food, comfortable clothes, etc. also give a person pleasure, but not about any comfortable clothes we say that she is beautiful and even, sometimes, we prefer uncomfortable, but beautiful (in any case, the one that we consider beautiful). Therefore, we are not talking about any pleasure, pleasure, but only about the spiritual.
But a person can also enjoy solving: a mathematical problem, a duty done, a good deed, etc. These are examples of spiritual pleasure, but not aesthetic.
It turns out that the aesthetic must have some other feature. And this sign was singled out by the German philosopher Immanuel Kant: the aesthetic is useless, disinterested.
The fact is that an aesthetic attitude to the world allows you to take a different look at things: terrible, sad, aesthetically rethought, becomes tragic. The absurd, clumsy, absurd, being ridiculed, turns into a comic. The great, frightening in an aesthetic sense, is perceived as sublime. All these examples indicate that the aesthetic attitude brings harmony between the world and man, we harmonize his life. This is another, and extremely important principle of the aesthetic.
Moreover, the aesthetic cannot arise by order or by direction. The aesthetic attitude is free, it presupposes the possibility of a choice made by the person himself.
etc.................

Aesthetic culture serves as an indicator of the level of aesthetic development and education of the individual. In essence, a person is called to create beauty and realize himself through aesthetic culture. The aesthetic culture of a person should be understood as a certain level of potential, richness and purposefulness of emotional and sensory experience and spiritual pleasure, the joy of a person from all types of his life activity. Human culture can be expressed in a word or gesture, in a mathematical formula or in a historical treatise. But the main way of expression is labor activity because it is in labor that infinitely wide opportunities open up for the manifestation of all the essential forces of man. And also work is a factor of elevation and development of personality. Seeing the creative principle of beauty in labor means creating beauty and transforming the surrounding reality in accordance with it.

The level of aesthetic development of the individual and society, the ability of a person to respond to beauty and create according to the laws of beauty are naturally associated with the progress of mankind in all spheres of life, the most productive manifestations of creative energy and initiatives of people, clearly represented in various achievements of world culture.

Aesthetic and artistic culture are the most important components of the spiritual image of a person. From their presence and degree of development in a person depends on his intelligence, creative orientation of aspirations and activities, a special spirituality of relations to the world and other people. Without a developed ability for aesthetic feeling, experience, humanity could hardly realize itself in such a versatile, rich and beautiful world of "second nature", that is, culture. However, their formation is the result of purposeful influence, i.e. aesthetic education

The value of the aesthetic and artistic development of the individual as the most important lever of social progress increases in transitional epochs, which require increased creative activity from a person, the tension of all his spiritual forces. This is the period our country is going through. The margin of safety in the implementation of reforms is not least determined by the aesthetic potential of society and living generations. It is this circumstance that extremely actualizes the problem of the formation of the aesthetic and artistic culture of the individual, the creation of favorable conditions for this.

Culture is a fundamental, historically long-acting indicator of people's creativity, correlating the levels and quality of development of communities and individual peoples, a criterion for assessing the historical path and prospects of large social actors, each individual.

The aesthetic culture of society is concretized and personalized, first of all, in the aesthetic culture of the individual. It is a combination and measure of the development of aesthetic consciousness and worldview, aesthetic taste, the completeness and consistency of their manifestation in the behavior, communication and activities of the individual.

In other words, the aesthetic culture of the individual means the unity of aesthetic knowledge, beliefs, feelings, skills and norms of activity and behavior. A peculiar qualitative-quantitative fusion of these components in the spiritual structure of the individual expresses the measure of the development of the aesthetic culture of society by it, at the same time determining the measure of possible creative dedication.

Artistic culture is a type of culture of society, consisting in the figurative and creative reproduction of nature, society and people's livelihoods by means of folk art culture and professional art.

It includes the functioning of specialized artistic creativity - art; folk art culture; mass culture - professional and commercialized artistic creativity for large masses of people and the consumption of its product on the basis of supply and demand; elite artistic culture; artistic subcultures of regions, professional associations, youth, etc.; artistic and aesthetic aspects of economic, political, legal and other activities.

The development of students' aesthetic culture by means of fine arts is an integral system that includes an organized set of theoretical, structural and content indicators. The system covers the following levels of students' aesthetic culture development by means of fine arts:

personal level of development, the tasks of which are:

– spiritual perfection of the personality;

- the development of all components of aesthetic culture: the aesthetic taste of the student's personality, his aesthetic feelings, judgments, views, creative abilities, aesthetic knowledge;

- development of a personal orientation in the development of culture and art, "the personal meaning of art" (D.A. Leontiev) and the development of a subjective cultural position;

- mastering the specific laws of art and related forms of artistic activity;

the level of cultural development, the tasks of which are:

- the development of the aesthetic culture of the individual by means of fine arts in mastering the experience of world artistic culture, its polyfunctionality, its humanistic character;

– mastery of its cultural and artistic heritage and modern features its world development;

– development of culture as a set of sign systems;

- its effectiveness as an effective tool for the realization of all human creative potentials;

– a way to expand the existential perspective of humanity;

the level of professional development, the tasks of which are formulated based on the understanding of "human-creative nature" teaching profession and are:

- development of the aesthetic culture of the individual by means of fine arts in the formation of humanistic value orientations;

– formation of the creative personality of the future specialist;

– mastery of professional cultural and artistic competence;

- mastery of the culture-creative nature of the upbringing of the younger generation;

– mastering the needs and skills to develop the culture of one’s own society creative activity;

- mastery of art as a wide cultural and artistic field, its capabilities as a powerful developing means of students' personalities;

The development of aesthetic culture is a complex process that depends on the general life goals, attitudes and values ​​of the future specialist, on his general and emerging professional culture at the university.

The scheme of the model clearly shows the formula that the development of aesthetic culture is the relationship between the theoretical and activity aspects, the multifunctionality and multidimensionality of art, where the artistic and aesthetic activities of students are the fundamental elements.

The diversity of the world and the social needs of man brings to life the diversity of forms of social consciousness. Art appeared to solve specific problems of mastering and transforming the world. The key to understanding the specifics of artistic thinking and the characteristics of art must be sought in the structure of social practice, in the structure socio-historical people's experience. Art is an indispensable component of civilization throughout its existence and development. Having imprinted in his "memory" the history of mankind, his past experience, art is an image of his fate, striking in its authenticity.

As a phenomenon of culture, art is subject to its own specific laws of development. But at the same time, it enters the sphere of influence of civilization, with which it is associated with its origin, tasks and methods of functioning. In the conditions of civilization, society is becoming more and more interested in specific ways expression and consolidation of public interest and rather subtle means of resolving social contradictions. From this need, on the basis of already ineffective mythological syncretism, art arises as a highly specialized form of such influence, its figurative and poetic structure is formed, organizational structures are laid, functions are determined at the level of those new requirements and tasks that civilization presents to it. It is civilization based on the product in various spheres of culture that gives life to art, directs and regulates its development.

There are many definitions of art. We list the main approaches to understanding this definition. First, art is a specific kind spiritual reflection and the development of reality, which aims at the formation and development of a person's ability to creatively transform the world around him and himself according to the laws of beauty. The fact that art has a goal is debatable, and the concept of beauty is relative, since the standard of beauty can vary greatly in different cultural traditions, be affirmed through the triumph of the ugly, and even be completely denied. Secondly, art is one of the elements of culture in which artistic and aesthetic values ​​are accumulated. Thirdly, it is a form of sensory knowledge of the world. There are three ways of human cognition: rational, sensual and irrational. In the main manifestations of the spiritual cultural activities of a person, all three are present in the block of socially significant knowledge, but each of the spheres has its dominants: science - rational, art - sensual, religion - intuitive. Fourthly, the creative abilities of a person are manifested in art. Fifthly, art can be considered as a process of mastering artistic values ​​by a person, giving him pleasure, enjoyment.

If we try to succinctly define what art is, then we can say that this is an “image” - an image of the world and a person, processed in the mind of the artist and expressed by him in sounds, colors and forms.

Art has a deep relationship with man. Reflecting life in artistic images, it develops all aspects of the personality, encouraging a person to work on self-improvement. Its spiritual, aesthetic, cultural fullness, its creative side, influencing inner world person, encourage him to move in accordance with the requirements modern process development of a society in which the future is determined by creatively developed, competent specialists who are aware of the importance cultural property, the achievements of world cultures, the formative role of art.

Art in all its forms and genres has an impact on every person, since one of its most important characteristics is its appeal to thoughts, feelings, experiences, reflections and actions, the consonance of the mood of a particular person. Possessing these properties, it acts as a powerful mechanism of development at all stages of the formation of a personality, since a person in one way or another comes into contact with it.

The aesthetic culture of the individual is no less manifested in the sphere of everyday life, socio-political, leisure and other forms of life. It is an essential moment in the social and individual life of people. Its internal mechanism is the functioning of the aesthetic consciousness of the individual, the direction of which is expressed in the system of aesthetic relations to various objects of the environment through the mechanism of perception, experience, evaluation, taste, ideal, view, judgment.

The artistic principle, in addition to art, is widely represented in material production, in everyday life, being realized in the form of beauty and figurative expressiveness. man-made objects and things of practical-utilitarian purpose.

The artistic culture of the individual thus acts as an important factor in the organization and the very process of materially transforming activity, the entire labor practice. Her focus on creativity, on achieving artistic and imaginative expressiveness of the created objects, on skill and craftsmanship allowed in the past the best representatives of handicraft work to create genuine masterpieces that are not inferior in their artistic merits to beautiful works of high art.

In a broad sense, aesthetic education is understood as the purposeful formation in a person of his aesthetic attitude to reality. This is a specific type of socially significant activity carried out by the subject (society and its specialized institutions) in relation to the object (individual, personality, group, collective, community) with the goal of the development of the latter's system of orientation in the world of aesthetic and artistic values ​​in accordance with the ideas that have developed in this particular society about their nature and purpose.

What are the tasks of aesthetic education? In the process of education, individuals are introduced to values, they are translated into internal spiritual content. On this basis, a person's ability to aesthetic perception and experience, his aesthetic taste and idea of ​​the ideal are formed and developed.

Education by beauty and through beauty forms not only 1) the aesthetic-value orientation of the individual, but also 2) develops the ability to be creative, to create aesthetic values ​​in the field of work, in everyday life, in actions, in behavior and, of course, in art (this should be considered as main task aesthetic education); 3) develops cognitive ability personality; 4) teaches the individual to perceive already finished products of aesthetic activity.

Aesthetic education, familiarizing people with the treasury of world culture and art - all this is just a necessary condition for achieving the main goal of aesthetic education - the formation of a holistic personality, a creatively developed individuality, acting according to the laws of beauty.

Aesthetic education has two functions that make up the unity of opposites:

Formation of the aesthetic and value orientation of the individual;

Development of its aesthetic and creative potentialities.

Relying on the established practice of educational work, the following structural components of aesthetic education are usually distinguished:

Aesthetic education, laying the theoretical and value foundations of the aesthetic culture of the individual;

Artistic education in its educational-theoretical and artistic-practical expression, which forms the artistic culture of the individual in the unity of skills, knowledge, value orientations, tastes; aesthetic self-education and self-education, focused on self-improvement of the individual;

Education of creative needs and abilities. Among the latter, the so-called constructive abilities are of particular importance: individual expression, intuitive thinking, creative imagination, vision of problems, overcoming stereotypes.

Development creativity personality - the essence and purpose of aesthetic education. The fact is that aesthetic consciousness not only reflects the aesthetic aspects of life, it forms in the individual a stable need for creativity. Creativity is a form of self-affirmation of a person, his initiative and self-development. Any creative activity is inherently aesthetic, since in the process of it the harmony of the world, its beauty is comprehended, creative, universal human forces develop. The education of creativity is the development of independence, activity of the individual, the ability to think dialectically and act in accordance with ideals.

The creative process is the most important means of self-knowledge, because everything that is created by man is endowed with a specific human subjectivity. The product of creativity is directly dependent on the richness of culture, the human content introduced into it, as well as the degree and quality of its expression. Without it, there can be no creativity. Therefore, in order to form creative personality, one must strive to give it the opportunity to freely express its creative individuality.

Speaking about the role of nature, art and other means of aesthetic education in the development of creativity, it must be remembered that their aesthetic and educational effect is fully felt in inseparable combination with other areas of education. Outside of work, creativity, aesthetic education not only loses its base, but also its goal.

The universality of the result of aesthetic education is that it stimulates and develops all the feelings of a person. But aesthetic education gives the desired result only when the necessary material and spiritual prerequisites are created for it.

Discussing the possibility of art to solve questions of knowledge, science notes that art is a means of enlightenment, education, that the cognitive information contained in it is huge and significantly complements our knowledge of the world, gleaned from newspapers, scientific treatises, from real experience, which, conjugating our personal life experience with the experience of other people, art serves both as a means of knowing the world, and as a way of self-knowledge of the individual.

The scientific and artistic reflection of reality is the result of the spiritual and practical development of the surrounding world by man. Art and science form, in the process of their influence on the personality, an aesthetic and scientific picture of objective reality, which organically complement each other.

The difference between science and art is that the former gives people knowledge of the laws of objective existence and development. material world, works of art give us knowledge about the significance of the phenomena of reality that they have for a person.

The relationship between science and art is that scientific knowledge includes aesthetic components (figurative thinking, imagination, aesthetic feelings, aesthetic pleasures). Art, on the other hand, focuses on a holistic approach to solving a problem.

The educational impact of art comes through its aesthetic function, through the transfer of the personality of the author's assessments and relationships inherent in it, inseparable from the aesthetic and value characteristics. This allows the content of the work to penetrate into the depths of consciousness, to influence the formation of views, beliefs, ideals of the individual.

Aesthetic education is alien to didactics. The impact on the personality is disinterested, gradually, inadvertently. The goals of aesthetic education are so broad that there is no direct benefit, but the wide social significance of the process is manifested, a person is guided by universal human values, realizing their priority.

If moral education assumes the formation of a person with social qualities relevant to a given society, then aesthetic education means not only this society, but, ultimately, all of humanity as a field, guideline and criterion for the life of the individual. Aesthetic education develops the creative abilities of a person, teaches him to relate to the world in a truly human way. In all this, the source of both relevance and the future expansion of the scope and significance of aesthetic education.

First of all, aesthetic education hones directly aesthetic area consciousness: aesthetic taste, value orientations, ideals, attitudes, criteria. However, it captures the entire personality in the field of its influence. The desired, optimal result of aesthetic education is the formation of a holistic and harmonious, intrinsically valuable and socially valuable, creatively active personality with a high individual aesthetic culture, which allows a person to live a humane life and act with conviction, purposefully, selectively, productively, practically and universally significant. The main indicator of a person's aesthetic upbringing is his independent creative personal actions, their humane character, noble type of behavior, manners and appearance, consistent with high taste.

Aesthetic education simultaneously solves compensatory tasks, distracting a person from the sad experiences of life and preparing him for the struggle to improve the world and his position in it. This type of education also solves an educational and heuristic problem, helping the individual to spiritually enrich himself with new knowledge and aesthetic experience. In addition, the functional features of aesthetic education are: artistry - honing and improving the feelings, tastes of a person, his appearance and life behavior; value-orientation effect - instilling in the individual the ability to evaluate the phenomena of reality and art, build a hierarchically organized system of values ​​and choose the direction of activity in accordance with this system; creativity - the awakening of an artist in a person, the development of the need and ability for a creative perception of the world and art, for the creative nature of activity.

The highest goal of art is the comprehensive development of a socially significant and intrinsically valuable personality, the formation of its needs and value orientations. Therefore, art is able to spiritualize scientific and technological progress, illuminate it with the ideas of humanism.

The development of man, his continuous improvement go through society, in the name of people, and the development of society - through man, in the name of the individual. In this dialectic of man and mankind is the meaning and essence of history. To promote historical progress in the name of human happiness is the highest humane purpose of art.

Literature

1. Rubinshtein S.L. Science and reality // Essays, memories, materials. M.: Nauka, 1989. S. 337.

2. Novikov A.M. Methodology of education. M., 2002.

3. Petrova G.A. Aesthetic education of students // Pedagogy of higher school. Kazan, 1985.

4. Sukhodolskaya-Kuleshova O.V. Formation of the aesthetic culture of the future teacher // Pedagogy. 2003. No. 5.

5. Chelysheva T.V. Continuing Art Education as an Integral Educational System: Theoretical Aspects: Monograph. M.: APK i PRO, 2001.

6. Suslova T.D. Artistic and aesthetic culture // Program of pedagogical universities and pedagogical colleges. M., 2001.

7. Novikov A.M. Methodology of education. M., 2002. S. 82.

8. Kagan M.S. Personality formation as a synergetic process // Observatory of Culture. 2005. No. 2. S. 9.

10. Kagan M.S. Philosophy of art. SPb., 1996. S. 19.

11. Novikov A.M. Methodology of education. M., 2002. S. 226.

We have already said that aesthetic culture is an integral specifically human personality formation. The structure of this formation, as can be seen from the definition, has a rather complex and branched character, but all its components complement each other and, as it were, sequentially follow one from the other.

Aesthetic culture begins with aesthetic perception. This structural component is, perhaps, fundamental and backbone. The process of educating the aesthetic culture of a person begins with the formation of the need and ability of aesthetic perception in each educated person. The latter is largely different from the human perception of the surrounding world in general. Aesthetic perception is a selective perception of objects, phenomena and processes of the material world and the spiritual life of people. Moreover, selectivity here is primarily determined by the ideas that have developed in society, a people, a group of people about the beautiful and the ugly, the sublime and the low, the brilliant and the mediocre, etc. But at the same time, we must not forget that any perception as a mental process is always subjective , is determined by the individual characteristics of the perceiver. Aesthetic perception also cannot and should not be devoid of some element of subjectivity, since without this the assertion that the aesthetic culture of the educated person will be truly individual and unique is hardly true.

The selectivity of aesthetic perception lies in the fact that out of all the variety of information entering our consciousness, it draws and focuses a person's attention on its aesthetic content. Predominantly on the basis of such information, an image of an object or phenomenon is created that can cause a sensory-emotional reaction and a subsequent experience that causes a certain sensory state in a person. Once it has arisen, it makes a person again and again seek meetings with the objects or phenomena that caused it.

As a result of directly aesthetic perception of the surrounding world by a person, aesthetic emotion arises. This is primarily a reaction to the aesthetic impact of reality, which the perception has caught. In this sense, aesthetic emotion denotes the highest stage in the development of human sensitivity in its active, direct manifestation. Aesthetic emotions can already form specifically human motives of a personal-subjective and social plan, which act in the form of experiences, desires, relationships, etc. And it is these forms of motives, associated with the desire for an unconscious, and even more so for a conscious goal, that determine the spiritual the level of a person's emotional life. In this regard, it is important to be able to direct aesthetic emotions in the right direction, because through them a person internalizes important social ideas. Social institutions Those interested in a high level of people's aesthetic culture should take care of the aesthetic appeal of certain educational influences.

By aesthetic emotional reactions, by differentiation of attitudes towards aesthetically significant (and insignificant) natural phenomena, social life, human-made objects and works of art, one can judge the level of development of aesthetic culture. Aesthetic emotion has an impact on the process of improving the essential forces of a person. Through it, the individual encounters objects that meet or do not meet the criteria of his aesthetic culture. Positive and negative emotions of this plan encourage a person to active aesthetic activity.

A variety of objects of the surrounding world can evoke a whole range of numerous emotional reactions in a person, including those of an aesthetic nature. Among this set, as a rule, the strongest emotional impulse stands out, which causes certain experiences.

Aesthetic experience - the next component of aesthetic culture - is a specific mental state of the individual, caused by some strong emotion. The nature of aesthetic experience is this: it reflects specific properties and quality of the object of experience. Unlike aesthetic emotions, experiences are deeply comprehended, primarily from a personal standpoint. The quality, intensity, nature of experiences depend not only on the specifics of objects, but also on the characteristics of the subject of experiences - a person.

Aesthetic emotions and experiences associated with the entire system of human social relations occupy one of the central places in the structure of aesthetic culture. For the development of its more complex components, it is necessary to consolidate certain simple processes in stable mental formations and physiological mechanisms. In aesthetic culture, such a basis is an aesthetic feeling - a concentrated manifestation and consolidation of the power of the corresponding emotions and experiences, which are powerful stimulants of creativity.

Emotions and experiences that arise when a person is exposed to objects that are aesthetically significant for her, are expressed in quite definite feelings. Moreover, the nature of the latter is determined not just by the properties of the influencing object, environmental conditions or personal characteristics subject, but the features of its interaction with a particular subject. The aesthetic feeling, having formed, is fixed in a special physiological mechanism that ensures the constant functioning of this formation of the psyche, and therefore it is one of the constants of the aesthetic creativity, providing a constant mood of the individual for aesthetic creativity.

The rational elements of aesthetic consciousness included in human life and activity (analysis of aesthetic categories in life, a rational approach to the analysis of works of art, etc.) can strengthen or weaken the initial emotions and experiences and the corresponding feelings, but they cannot completely neutralize them. At the same time, all this not only consolidates the impression, strengthens and clarifies the vision of the world and artistic values, but also ensures the further growth of the aesthetic potential of the individual.

It is necessary to pay special attention to the formation of aesthetic feelings on the part of teachers, educators and parents, since socialization is primarily carried out through them. They concentrate the many-sided sensory experience of a person, the experience of the values ​​mastered by the personality. human culture, ideal representations about the beautiful, etc. The formation of an aesthetic feeling, one might say, ends the process of sensory-emotional aesthetic development of a person. Based on the formed aesthetic feelings, new aesthetic formations of a different level are built - those elements of aesthetic culture that themselves influence the way a person perceives the world, his interaction with environment and people, on aesthetic perception and understanding, and not depending on them. Such structural elements include, for example, aesthetic taste.

Aesthetic taste, in its essence, is a regulatory component, a central formation in the structure of a developed aesthetic culture. The presence of a developed system of aesthetic perceptions, emotions and experiences, feelings does not automatically imply the presence of taste. Aesthetic taste is not an expression or regulator of sensory cognition and human consciousness, but a kind of psychological "bridge" that connects the sensual and rational spheres of aesthetic culture. After all, a person's attitude to the world, the need and ability to transform it and improve oneself cannot be based only on emotional-sensory assessments, even very well developed ones. They presuppose the existence of a certain rationale for assessing reality and understanding the essence of these assessments. If the sensory-emotional assessment of the same object can change depending on external circumstances, the state of health, the mood of the individual at a particular moment, then the assessment given from the standpoint of aesthetic taste will not change only when the taste itself changes and under no circumstances.

Ways of formation of aesthetic taste are rather complicated. Only a detailed proof of the positive or negative meaning of an object surrounding reality, a reasoned substantiation of this meaning, created on the basis of aesthetic emotions and feelings, allows a person to comprehend and, perhaps, change his attitude to the object. Awareness of one's aesthetic feelings is the first step towards the formation of aesthetic taste.

The meaning and main function of aesthetic taste is precisely to ensure that a person achieves inner harmony between various areas its vital activity, the independence of aesthetic culture from spontaneous and random factors of the external or internal (biological) environment of short-term action.

So, aesthetic taste can be defined as a system of spiritual and rational preferences of a person, formed on the basis of historically determined ideas of a person about beauty and inducing him to an active life activity corresponding to these ideas.

The formed aesthetic taste is the basis for the formation of individual aesthetic views and beliefs. Aesthetic views are a system of logically justified judgments about the most important aesthetic categories and works of art, based on the knowledge accumulated by mankind in this area. These views express the conscious personal aesthetic position of each individual. When habits, life principles are formed on their basis and character traits, will and other properties and qualities are developed that are constantly and systematically manifested in the entire life of a person, aesthetic views move to the level of aesthetic convictions. In this case, the views become an aesthetic part of the individual's worldview, which determines the entire scope of aesthetic activity, the aesthetic relationship of a person to the world, aesthetic needs, aesthetic image life, etc.

In the entire hierarchy of the components of the aesthetic culture of the individual, at all stages of its development, there is an aesthetic ideal. IN general sense the aesthetic ideal is a holistic concrete sensual-intellectual image in which people's ideas about the perfect and happy life and activities of man and society. Achieving this ideal eventually becomes main goal life of an aesthetically cultured person. The aesthetic ideal is historically the most complete harmonious unity of subject and object, man and society, as well as nature, therefore the desire for it is expressed to varying degrees in all people without exception, and the nature of this ideal is completely different for different individuals depending on the nature and level development of other components of the aesthetic culture described above. In addition, the ideal is dynamic, it changes simultaneously with the development of society and social relations.

The formation of the aesthetic culture of the individual is the most important of the tasks of aesthetic education. The specificity of this task lies in the transfer to the younger generation of all the experience of sensory-emotional and intellectual life accumulated by mankind, which is contained in all human creations, in the relationship of people to each other, and especially in the system of artistic values ​​and in the relationship of man with nature. It is impossible not to note the presence in the aesthetic culture of the processes of active development and transformation of the world in accordance with ideals. With a high level of development of aesthetic culture, ideals are also high, which means that society and each person individually progresses more intensively.

The concepts of "aesthetic education", "aesthetic culture" are organically linked with the term "aesthetics". Aesthetics (from the Greek aisthēsis - “sensation”, “feeling”) is a philosophical doctrine of beauty.

In aesthetics, the beautiful is associated with art, creativity, artistic reflection reality in the human mind. Beauty, perfection, harmony, creativity, aesthetic pleasure - these are all aesthetic values ​​that objectively exist in society. They must be transformed into the subjective needs of the student's personality (just as the norms of public morality are transformed into moral qualities personality). This transformation is the essence of aesthetic education.

Aesthetic education is the process of organizing a variety of artistic and aesthetic activities of students, aimed at developing their ability to fully perceive and correctly understand beauty in art and in life, to develop aesthetic concepts, views, beliefs and tastes, to develop creative inclinations and talents in the field of art.

Tasks of aesthetic education of schoolchildren:

1) the formation of artistic and aesthetic needs in students, that is, the desire to bring elements of beauty into all spheres of life, to fight against everything ugly, ugly, base;

2) formation artistic perception(the ability to see and experience the beauty in the surrounding life and in art), as well as artistic taste (artistic exactingness);

3) the formation of artistic and art history knowledge, familiarization of schoolchildren with domestic and world artistic culture;

4) the formation of the ability to express one's judgments, views in the field of art, to analyze the content and moral and aesthetic orientation of works of art;

5) development and realization of the creative potential of students, their familiarization with the fine arts, music, literature, theater;

6) disclosure and comprehension of the civic basis of art and the formation of civic, patriotic views and beliefs, other moral qualities among students on this basis;

7) development of the emotional sphere of the personality by artistic means, the formation of an aesthetic attitude to one's appearance, interpersonal relationships, the natural and social environment.

Since aesthetic education is carried out with the help of art, its content should cover the study and familiarization of students with various types arts - literature, music, singing, drawing, etc.

But the aesthetic assimilation of reality by a person is not limited to only one activity in the field of art: in one form or another it is present in any creative activity, in labor, in nature, in the moral character and behavior of a person.

Criteria for aesthetic education of schoolchildren:

1. The level of development of the natural basis of the aesthetic attitude to art and reality. For example, for the perception and practice of music, such a natural basis is ear for music, tact and rhythm, musical thinking and ability musical creativity(improvisation). For literature, this is the ability of artistic and semantic evaluation literary images, the ability to creatively reproduce life phenomena with the help of a word, store them in memory, give them a semantic assessment and independently create them.

2. The degree of severity of the habitual need and mental ability to analyze the phenomena of art and life from an aesthetic point of view, as well as an active life position personality in the development of culture and in creativity (this is the highest criterion for the effectiveness of aesthetic education).

3. The student's actual level of awareness of the arts and culture.

There are three levels of aesthetic attitude to art and reality: superficial, optimal and specialized.

Ways and means of aesthetic education of schoolchildren.

We list the main ways of educating the aesthetic culture of the student's personality:

1. Direct familiarization of schoolchildren with art in the process of studying subjects of the artistic and aesthetic cycle - literature, music, fine arts, the Moscow Art Theater.

Aesthetic development of personality by means of art in pedagogy is usually called artistic education.

One of the strongest means of cultivating literary taste and aesthetic responsiveness is the development of a culture of reading. In the lessons of their native language, students learn to perceive literature as the art of the word, reproduce the images of a work of art in their imagination, subtly notice the properties and characteristics of characters, analyze and motivate their actions. Mastering the culture of reading, the student begins to think about what the read book calls for, what it teaches, with the help of what artistic means the writer manages to evoke deep and vivid impressions in the reader.

Performing a poem, story or fairy tale, they seem to re-create the circumstances proposed by the author, reviving them with the help of their own thoughts, feelings and associations, i.e. they convey to the listeners emotional condition hero, enriched by personal experience. And no matter how small and limited this experience, it still gives freshness and unique originality to the performance of the student. The education of an aesthetic attitude to nature is actively promoted by conversations and conferences on works of fiction ("White Bim - Black Ear" by G. Troepolsky, "Do not shoot at white swans" by B. Vasiliev, "White steamboat", "Blach" by Ch. Aitmatov, " Tsar-fish" by V. Astafiev, "Russian Forest" by L. Leonov, "Farewell to Matera" by V. A. Rasputin, novels and stories by V. Belov, Yu. Kazakov, V. Soloukhin).

The basis of musical education at school is choral singing, which provides a joint experience of heroic and lyrical feelings, develops an ear for music, memory, rhythm, harmony, singing skills, and artistic taste. great place listening at school musical works in the recording, as well as familiarization with the elementary foundations of musical literacy. One of the means of introducing students to artistic culture is the teaching of fine arts. It is designed to develop artistic thinking, creative imagination, visual memory, spatial representations, visual abilities. This, in turn, requires teaching children the basics of fine literacy, developing their ability to use the expressive means of drawing, painting, modeling, arts and crafts. Students master the basics of a realistic image by teaching them such means of artistic expression as the texture of the material, color-line-volume, light tone, rhythm, shape and proportion, space, composition.

It is important to ensure that students are directly exposed to outstanding works Russian, Soviet, foreign fine arts and architecture, to teach to understand the expressive language of the artist, the inseparable connection between content and artistic form, to cultivate an emotional and aesthetic attitude to works of art. In order to form students' ideas about the vitality of art, they are given classes: “The art of seeing. You and the world around you”, “Art around us”, “You and art”, “Every nation is an artist”, “ art and the world of human interests”, “Decorative and applied art and human life”.

2. The introduction of aesthetic elements into the teaching of all others subjects, drawing examples from the arts. In mathematics, for example, they often say: “a beautiful, elegant solution or proof”, meaning by this their simplicity, which is based on the highest expediency, harmony.

Teachers should more often turn to the works of writers, composers, artists who glorified the beauty of nature. Students can be offered for reflection and discussion such questions and tasks, for example: find and read your favorite descriptions of forests, fields, steppes, rivers, lakes, mountains; write down the statements you like about nature; what does communication with nature teach you; describe your favorite corner of nature; how do you imagine the basic rules of behavior in nature; Have you tried to reflect your impressions of nature in poems, stories, drawings, crafts?

For example, at the lesson “Thresholds and Waterfalls” in the geography course in the 6th grade, I cited to students an excerpt from Henryk Sienkiewicz’s novel “With Fire and Sword”, which describes the Dnieper rapids, and the most dangerous of them is the Insatiate: “... A terrifying sight shocked ... eyes. The entire width across the river ran seven stone barriers sticking out of the water, black, gnawed by the waves that had broken through them like gates and passages. The river, with all the weight of its water, hit these barriers and flew back, furious, distraught, foaming with white teeming spray, then, like an untamed horse, it made one more attempt to jump over them, but, thrown back once more, before contriving to rush through the gaps, with its teeth, one might say, it bit into the rocks, twisted in impotent fury into monstrous whirlpools, flew up in pillars, boiled with boiling water and, like a tired wild beast, panted heavily. And again - as if a cannonade of hundreds of cannons, the howl of entire packs of wolves - will snort, tighten up, and in front of a new ridge, exactly the same struggle, the same madness. And above the abyss, the cries of birds, as if shocked by this spectacle, and between the ridges, the gloomy shadows of rocks, trembling on the swampy mud, like the shadows of evil spirits.

Question 44 Physical education and formation healthy lifestyle students' lives.