Topic 2 "Essence, sources, functions of self-education"

It's not a secret for anyone that during life a person has to change his field of activity; the choice made after leaving school is not always deliberate. But one way or another, any job requires the development of certain skills. And the most important skill that every highly qualified specialist should have is the skill of self-education. This is especially important for the teacher - as KD Ushinsky argued, the teacher lives as long as he studies.

Self-education can be viewed in two senses; as "self-teaching" (in the narrow sense - as self-study) and as "self-creation:" (in the broad sense - as "creating oneself", "self-building"). We will have in mind the second meaning, since we are interested in the problem of self-improvement. In this case, self-education is one of the mechanisms for the transformation of a person's reproductive activity into a productive one, bringing the individual closer to creativity.

Self-education functions.

M. Knyazeva distinguishes several such functions:

extensive - the accumulation, acquisition of new knowledge;

indicative - defining oneself in Culture and one's place in society;

compensatory - overcoming the shortcomings of schooling, eliminating "white spots" in their education;

self-development - improving the personal picture of the world, one's consciousness, memory, thinking, creative qualities;

methodological - overcoming professional narrowness, completing the picture of the world;

communicative - establishing links between sciences, professions, estates, ages;

co-creative - accompanying, assistance creative work, an indispensable addition to it;

rejuvenation - overcoming the inertia of one's own thinking, preventing stagnation in a social position (in order to live fully and develop, it is necessary from time to time to abandon the position of a teacher and switch to the position of a student);

psychological (and even psychotherapeutic) - the preservation of the fullness of being, a sense of involvement in a wide front of the intellectual movement of mankind;

10) gerontological - maintaining connections with the world and through them - the vitality of the organism.

Thus, self-education is a necessary constant component of the life of a cultured, enlightened person, an occupation that always accompanies him.

In the modern cultural situation, self-education can predetermine the socio-cultural independence and independence of the individual. Since the phenomenon of self-education is generated crisis of the world educational system, it is precisely this that paves the way for a way out of this impasse.

Self-education is valuable not as a narrow "accumulation" of knowledge, but how the path of development of both the intellect and the personality as a whole, its free movement in culture, informal communication with it - which means that this is a complete, multifaceted, natural well-being of a person in the noosphere, an informal being of a person in knowledge.

Considering self-education as a type of free spiritual activity, we can call it the freest path to an accelerated self-development, when it is a whole system of directed, intelligent formation by a person of different sides of his spiritual self.

Educational trajectory- the ability of the individual to determine his educational path on the basis of choice, satisfying the needs for education, for obtaining qualifications in the chosen field, for intellectual, physical, moral development, taking into account the formed interests and inclinations, demand in the labor market, self-assessment of opportunities. The implementation of the planned plan is directly related to the skills of self-organization and self-regulation.

V self-organization of personality psychological readiness for professional activity is manifested. As N.R. Bityanova notes, self-regulation - it is a process of voluntary control of one's behavior, due to which there is a resolution of conflicts, mastery of one's behavior, processing of negative experiences. Management of its development is carried out through self-education. Self-education activities are formed as a result self-knowledge and awareness of the real I and the ideal image of oneself in the future.

In other words, in order to achieve good results, one must constantly study oneself, know one's advantages and disadvantages, and gradually form in oneself that inner core on which not only professional, but also personal development will be built.

Self-awareness, i.e. . awareness and assessment by a person of himself as a subject of practical and cognitive activities as a person.

Specificity professional pedagogical self-awareness lies in the fact that it grows out of personal self-awareness, since the teacher, in the process of performing his professional activity, gives part of himself, his spiritual resources to others. Actually, orientation to another, on the interactionthese others and determines the image of pedagogical activity on which the teacher is oriented.

Professional identity contains an idea of ​​a professional about himself and his value, his contribution to the common cause. The structure of professional consciousness in general can be characterized by the following provisions:

awareness of their belonging to a certain professional community;

knowledge, opinion about the degree of their compliance with professional standards, about their place in the system of professional roles;

a person's knowledge of the degree of his recognition in a professional group;

knowledge of their strengths and weaknesses, ways of self-improvement, probable zones of success and failure;

idea of ​​oneself and one's work in the future (E. A. Klimov).

Pedagogical self-awareness is closely connected with reflection, with an appeal to one's inner world, with an assessment of the processes that take place in it.

V professional development two components can be distinguished: becoming personal and becoming status(external). As a rule, reaching a certain level on a personal level also entails moving up the career ladder and is reflected in external manifestations. In most cases, a person who successfully masters his professional activity receives recognition in society.

While studying at the university, the foundation of a future career is laid, students not only get acquainted with their future profession, but also enter into new contacts, gain experience of real professional interaction.

Skills can be divided into two broad categories. This ability to learn(learn) and ability to communicate(build productive relationships with people). Of course, these skills are inextricably linked, and sometimes define each other, but still we will consider each of them separately.

Learning is the most important component of the teaching profession. How is the ability to learn manifested? First of all, in the use of methods of mental activity or intellectual strategies (mental, logical, mnemonic, etc.) in relation to a certain class of educational situations. This is the ability to organize your time, plan and control your activities, find the necessary information, choose the appropriate teaching methods, and cooperate with other people. This is a significant expansion of the range of meanings of learning in the context of the transition from the ability to learn to the ability to learn together, which means the formation of generalized sociocultural abilities of the individual (V. Ya. Laudis). Moreover, it is the ability to make a decision about one's own learning process (P. Simone), self-motivation (Yu. N. Kuliutkin).

Sources of self-education.

Recall that self-education can be of two types: systematic and situational (when knowledge and skills are acquired as the need for them arises). We will mainly talk about systematic self-education, since it is this that allows you to more fully implement the chosen vocational and educational strategy.

The educational process at the university is structured in such a way that students are offered various forms of training, both theoretical and practical. Theoretical classes include lectures, practical ones - seminars, laboratory works, workshops and practice itself (educational and industrial). Sometimes students underestimate the importance of lectures, believing that they will be able to independently familiarize themselves with the material presented by the lecturer. This is a big mistake. As a rule, it is the teacher who can effectively select the material, present it in an actual context, explain the degree of novelty or archaism of what is presented in the textbooks.

Education at a university for people who are going to engage in pedagogical activity provides completely unique opportunities. From the very first course you find yourself inside the pedagogical process, acting as both objects and subjects of pedagogical activity. That is, the learning process itself in this case is a moment of pedagogical practice. You can analyze the course of the educational process not only from the point of view of an ordinary person, but also from a professional point of view: not so much passing exams, but also learning to take them; not only listen to lectures, but also learn to read them; not only communicate with fellow students, but also learn to manage communication in a team. You have every reason to analyze the teaching style, techniques and methods of your teachers, learn from them to effectively build interactions, develop your reflexive skills and replenish the arsenal of teaching techniques. Don't miss this opportunity!

However, none of the efforts of teachers will be effective if you do not expand the range of sources of self-education by attracting external resources. Which ones?

First and traditional: books, periodicals, fundsmass media. This also includes distance self-education - via the Internet.

The second source is research activities.

Research activity is an indispensable component of pedagogical work. In systematic self-education, it is very important to determine the topic of research, the main problem that could become the center of your professional interest. This topic can be global or local. The skill itself is important here. The university usually has many opportunities for research activities. Modern courses in pedagogical disciplines also imply a variety of different projects - coursework, diploma, competition. It is not bad if from the very beginning the student engages in the research of the most interesting, in his opinion, problem, considering it from different positions and with different levels of elaboration; then, by the time of graduation from the university, a lot of material will be accumulated, which will greatly facilitate the writing of a qualification work.

Research activity provides not only an increase in the level of self-education, but also helps to find like-minded people, to get acquainted with experts on a particular problem. There is an excellent chance to acquaint the scientific and pedagogical community with the results of their work through their own publications in the press and speeches at thematic conferences. Unfortunately, in our country, students, as a rule, do not differ in professional activity, mistakenly assuming that building a career will begin after receiving a document on higher education... This is not the case in many countries. It is graduates who have shown their abilities while still students who find it easier to get a job, receive more favorable offers from employers and move faster along the social and professional ladder.

The third source of systematic self-education- this shoestudy at various courses.

It is quite obvious that a competent specialist must have not only knowledge of the immediate subject of professional activity, but also a variety of skills necessary for its implementation. It is not bad, therefore, in parallel with studying at the university, to master some other useful skills, especially in the first year, when the load is not so great. For example, you can go to shorthand courses (this will allow you to take notes faster at lectures and work in the library) or to training courses on how to work on the Internet, or to courses on forming an image, studying foreign language etc.

Separately, it is worth tackling the problem of oratory. It is no secret that many young teachers do not know how to speak figuratively, beautifully, expressively, and after all, rhetorical skills are one of the most significant; a pronounced thought draws the audience's attention to the lecturer.

In the senior years, you can take trainings for personal growth, trainings for the development of communication skills and self-confidence.

It would be great if, along with your bachelor's or master's degree, by the end of your studies at the university, you had some other documents confirming the diversity of your skills. This is a good starting point.

The fourth source is work.

While you are studying at the university, you have a great opportunity to try yourself in various types of activities, to try on different professional roles, to understand in time what kind of knowledge you will need in real practice. Then the learning process becomes not only interesting, but also significantly saves you time.

The fifth source of self-education is the surrounding realityness: events that happen around; people with whom you communicate, their knowledge and experience.

Speaking about the surrounding reality, first of all, it is necessary to note the importance of perceiving any information that comes into your field of vision. Try to learn how to transform it into the most useful for yourself, pass it through a kind of professional prism: how can it be useful in my future work? And what would I do, faced with a similar situation in my class, with my students? This approach allows you to develop reflexive skills, mentally replay the situation, develop your own model of behavior in similar cases.

The relationships that you, willingly or unwillingly, build with your classmates and teachers also require a separate conversation.

Be sure to try to get to know them as best you can and make friends with them. Do not avoid communicating with unpleasant people - turn this factor into a learning situation. Indeed, throughout your professional career, you will have to deal with different characters, different views and ways of behavior of people. Learn today!

Try to provide maximum support to your fellow students. If you don't always want to do this, remember that very often we cannot see people famous in the future around us. What if such a person is studying next to you?

Quite often, students do not think that relationships with teachers are an important part of their professional development. Teachers, like classmates, can become both your employers and your referrals in the future. Currently, many projects are being developed and implemented in the education system, the most responsible and energetic people on whom you can rely are invited to participate. Participation in such projects will significantly increase the range of your contacts, which can play an important role in your entire subsequent professional career.

Sometimes it happens that a negative attitude towards a certain teacher is transferred to the subject taught by him. This is hardly correct. You must first of all think about the benefits that cooperation with a highly qualified specialist, albeit not a very nice person, will bring you. Much in life happens contrary to our expectations, and then we can talk about the concept of "chance". As D.S. Likhachev recalled, his fascination with Old Russian literature began after he had to attend a special course, which he got into quite by accident and from which he could not leave because of a feeling of awkwardness (except for him, there was only one student there).

And the last, sixth, source of self-education- your captivatingniya (hobby). They are often referred to as “special skills”. As V. A. Sukhomlinsky said, "a teacher should shine in something."

Sometimes students, entering a university, discard everything, in their opinion, “superfluous”, “interfering with studies”, “entertaining”. And in vain. An additional field of activity that is not directly related to professional self-education is extremely necessary for a teacher.

Separately, it is necessary to say about the acquaintance with various educational institutions. This is also an important source of professional knowledge. Visiting various schools, palaces of creativity, kindergartens, you can compare pedagogical teaching technologies, and the level of organization of the pedagogical process, and the skill of teachers, which will allow you to choose your own style of pedagogical activity. Thus, studying at a university provides not only an opportunity to improve professional competence, but also the skills of self-diagnosis and correction (professional and personal qualities), orientation in the educational field and the acquisition of connections (friendships and partnerships).

Teacher career

Broadly speaking career defined as common successionthe duration of the stages of human development in the main spheres of life (semain, labor, leisure). At the same time, a career is represented by the dynamics of the socio-economic situation, status-role characteristics, forms of social activity of the individual. The essential component of the concept of "career" is advancement, that is, movement forward. And the faster the general movement, the more dangerous the slowdown and the more necessary it is for a person to prepare himself for a meeting with future events. Hence the understanding careers how active advancement of a person in the development andthe improvement of the way of life, providing him with a mustflow stability social life .

A successful career largely depends on how correctly a person made his professional choice, or rather, how successful his professional self-determination was.

Career types.

Linear career. From the very beginning of his labor activity, a person chooses the area he likes and stubbornly, step by step throughout his life, climbs the hierarchical ladder. For example, a teacher - a head of a methodological association - a director of studies - a school director - an RONO inspector - an employee of the city Education Committee - an employee of a ministry, etc. For people who purposefully pursue a career, a linear configuration is one of the most common.

Stable career. A person who has a stable career configuration also chooses a field of activity in his youth and remains in it to the end. And although such a person increases the level of skill over time and has a higher income, he does not seek to move up the hierarchical ladder of his department. This is a fairly common type of career. An example is such professions as a teacher, a doctor, and various kinds of specialists. Their day-to-day work varies little in terms of content. Here we can rather talk about professional development, spiritual enrichment.

Spiral career. Such a career for restless people, restless natures. They enthusiastically immerse themselves in work, work hard and do their job well, advance in their status and rank. However, after 5-7, their interest fades, and so much so that they leave for another job, and everything is repeated anew. Apparently, this is why sometimes random people come to work at school who have not fully decided on their professional preferences. As a rule, they do not stay at an educational institution for a long time.

Short-term career. A person often moves from one job to another. He does not particularly choose the area of ​​activity and only randomly and temporarily receives a slight promotion. Such people are often called "flyers". As a rule, these are unqualified and often undisciplined workers,

A plateau-like career. If a person successfully copes with his duties, he is considered a suitable candidate for nomination. After a series of nominations, he reaches a level where the limit of his competence is found. He is no longer promoted, and he remains in this position until he retires. Such workers are said to have ended up in a "dead zone", on a plateau, where they are assigned a zero advancement rate.

Declining career. This career configuration is tragic. The person starts his career well and achieves repeated promotion. However, something unexpected happens in his life (illness, alcohol abuse, etc.), which permanently reduces the quality level of his performance. As a result, he begins not to meet the requirements of the position and gradually sinks to the lowest level.

Self-education technologies: sociological aspect

In the existing socio-humanitarian literature on education problems, the sociological approach to the study of self-education has not yet found its place, nor its researchers, and there is no proper understanding of the relevance of this problem. There are several reasons for this, two of which we consider to be the most important. First, the prevailing stereotypes in the scientific field: being closely related to education, self-education was traditionally considered in the mainstream of its problems as an accompanying element or a figure of "silence"; secondly, the specificity of the phenomenon itself: self-education as an individual-personal phenomenon did not immediately appear in the research field of sociology, being the object of attention primarily of psychology and pedagogy (for more details, see).
However, the contradictions that arose during the formation of a new humanistic paradigm of education (the personality is at the center of the educational process) have highlighted in a completely new way social meaning self-education. The need arose for comprehensive studies of the new situation by sociological means.
We set ourselves the task of analyzing the formation of self-education as a social phenomenon through consideration of the impact on it of a set of social determinants, on the one hand, and through the study of the socio-regulatory functions of self-education itself, on the other. The core of this work is the analysis of the evolution of self-education in the context of sociocultural dynamics. Here it was important for us to show the socio-cultural conditionality of self-education, which acts as a means and a result of the social regulation of knowledge at each historical stage of social development.
For this purpose, we used the concept of "technology of self-education". The technological approach is a fairly common way of understanding social phenomena. Technology (from the Greek techne - art, skill, skill, logos - learning) is defined as "a set of operations carried out in a certain way." The concept of social technology is actively used in various disciplines, including education research. "V general view social technology can be defined as a way of organizing the factors of human activity to achieve the set goals. It supports the regulation of the factors of human activity, collective, group, sets them the desired mode of functioning. "
To study self-education, it is important to understand that social technology arises naturally, but it can also be artificially designed. In its natural form, it is a socio-culturally mediated, expedient, optimized and repetitive set of actions, which, on the one hand, acts as a mechanism for self-regulation of the subject, on the other, as a way of adapting it to the social environment that regulates the relationship "individual-social group-society". The nature of the reconstruction of a social technology inadequate to the changed conditions is determined both by the general socio-cultural context of its existence and by specific efforts. management structures within the framework of the social policy of a particular society. The study of the technological laws of the formation of self-education will allow not only to optimize the development of the educational sphere, but also to influence the entire structure of the spiritual life of society.
The historically changing technologies of self-education can be considered as the formation of a mechanism for self-regulation of knowledge, which was not equally developed and was in demand by society at various stages of human history.
In this article, we consider the sphere of knowledge as a mechanism for maintaining stability and development of a social subject. An individual, a social group forms its own "picture of the world", its own sphere of knowledge, which ensures self-preservation and self-development of its bearer. The peculiarity of this "picture of the world" is that, on the whole, it does not contradict the trends in the development of the spiritual life of society and represents knowledge about basic social values, interpreted within the framework of specific individual and group experience.
Self-education is a way of individual and group self-regulation of the sphere of knowledge. In the first case, the regulatory process is due to personal needs, in the second - to group needs. Acting as a mechanism for actualizing knowledge, self-education initiates the development of a social subject and prevents its self-destruction. The effectiveness of self-education is determined by the measure of the correspondence of the strategy of self-realization of the individual to the development of the social whole.
Self-education is closely related to education: there can be no self-education without education, and vice versa. The evolution of education followed the path of its institutionalization. One of the main functions of education as a social institution has become the reproduction and transmission of knowledge, normative samples, the socio-cultural code that is responsible for preserving the integrity of society and its cultural identity. Here is a fairly typical definition of education, emphasizing the aspect of translationality given by N. Smelzer: "Education can be defined as a formal process on the basis of which society transfers values, skills and knowledge from one person and group to another." ...
Self-education does not have the status of a social institution (and, in all likelihood, will never acquire it). We consider it as a type of activity, the leading and basic social function of which is the self-realization of the individual. Self-education is a truly free and at the same time the most difficult kind. educational activities, since it is associated with the procedures of self-reflection, self-assessment, self-identification and the development of skills and abilities to independently acquire relevant knowledge and transform it into practical activity. "Self-education is a type of free activity of an individual (social group), characterized by his free choice and aimed at meeting the needs for socialization, self-realization, increasing cultural, educational, professional and scientific levels, receiving satisfaction from the realization by a person of her spiritual needs. "
It should be noted that, despite the close connection with education, self-education can be regarded as an autonomous phenomenon. We will also try to show the process of autonomization of self-education in this article.

Self-education technologies of the di-industrial era

In the pre-industrial era (lasting up to the first industrial revolutions), cardinal changes in the technologies of self-education occurred more than once. The main features of knowledge of the emerging pre-industrial society were syncretism and mythology. Syncretism in the field of knowledge (the immature and indivisibility of its types) was correlated with undifferentiation human activity when its individual types (labor, religious, educational, self-educational, moral, legal, leisure, etc.) did not act as independent ones. Knowledge was a unity of value, normative, communicative-informational, cognitive-activity elements, and its further development followed the path of their differentiation (see about revolutions in education).
In preindustrial societies, self-education (as well as education) was implemented in the context of interpersonal relations and acted as an aspect of communicative activity. Self-education was organically included in the process of life of the community, accompanied practically all types of human activity, but was narrowly in demand only as a form of independent "consolidation" of stereotypes of behavior corresponding to a strictly fixed social role of the individual. The community "educated" a person through labor and customs, the processes of socialization dominated the processes of individualization.
In this case, we are talking about the emergence of self-educational processes in their modern understanding, since the collective consciousness of the pre-class society only to a small extent contributed to the manifestation of the human self, the interests and values ​​of the personal and individual vision of the world have not yet been formed. And only over time, imitative education and "reinforcing" self-education began to be supplemented by the desire for the conscious acquisition and transmission of knowledge.
Since a person did not separate himself from the community, which was a condition for his existence and rigidly determined his consciousness and activity, in general, the technology of self-education of that period can be characterized as sociocentric. Its social meaning was that it was a means of socio-cultural integration.
The stable mythological nature of knowledge of the pre-industrial era, the interweaving of mythological ideas with magical practice laid the foundations of not only applied, but also scientific and theoretical forms of self-educational activity. The technology of self-education, not singled out as an independent type of activity, was a form of reproduction and consolidation of a certain type of knowledge, serving as a means of preserving the social whole. So, in a pre-industrial society, the technology of self-education acted as a concomitant with other social technologies of the life of society, had a communicative (interpersonal) way of implementation and was the bearer of integrative social goals (sociocentrism).
Fundamental changes in the technology of self-education arise with the deepening separation of mental and physical labor, as a result of which self-education is separated from the entire system of life as an independent type of activity. This is accompanied by processes of personal self-knowledge. Nevertheless, differences in the development of self-education are outlined in different cultures: in some, activity is focused on strengthening the social whole, in others - on the release of individuality.
Theoretically, both of these technologies are recorded in the works of Plato and Aristotle. In Plato's "State" the idea of ​​the educational process is realized as a way of preserving the integrity of society and serving it, in the writings of Aristotle - as a condition for the formation of an independent personality. It should also be noted that self-education strategies for different strata of society were also not the same. Ordinary members of society were guided by submission to public interests, the aristocratic part of it saw a special value in self-education, a kind of free intellectual initiative.
Nevertheless, realizing both of these tendencies, the ancient technology of self-education was based on rational foundations, its goal was to form a personality focused on solving the problems of the outside world.
This technology was counterbalanced by religious strategies of self-education. It is religious educational and self-educational activity in the pre-industrial era that was one of the most influential forms of self-regulation of knowledge. The integrating function of religious self-educational activity acted as one of the foundations of social life. Thus, self-education in the context of Judaism with its orientation towards constant learning, the search for wisdom in sacred books and prayer addresses to God created a homo studiosus (a student), ascending to religious truths, comprehending divine wisdom. Acting as the core of a person's self-educational activity, the religious component of knowledge exerted a decisive regulatory effect on other forms of human social activity.
It should be noted that the ancient technology of self-education, focused on the search for truth, new knowledge, assumed the formation of a sphere of knowledge that was sufficiently open for innovations of a social plan, and had a stimulating effect on them. At the same time, the religious type of self-education, turned inward of a person and aimed at clarifying and interpreting the divine truth already given to people, formed a specific sphere of knowledge and inner experience, which only indirectly affects the social activity of an individual through the set symbolic value-normative guidelines. Therefore, one way or another, religious self-educational activity had to collide with "labor" self-education and, having come into conflict with it, divide the spheres of influence and areas of regulation. Other forms of secular self-education also appeared as an alternative to religious self-education, when secular spirituality became an independent sphere.
During this period, interpersonal communicative activity continued to be the leading way of realizing self-education. In the mainstream of communicative activity, both ancient and later technologies of self-education developed. In the Middle Ages, "the literary, written culture existed in the form of a kind of islands in the sea of ​​systems of oral communication and translation of cultural values." An introduction to book culture as a leading means of self-education appears much later, being fully realized only in an industrial society.
The deepening differentiation of spiritual life in the Renaissance, the emergence of the ideas of humanism put Man at the center of the universe and became the basis for starting the implementation of the idea of ​​universal education. The emergence of the Institute of Education, the transformation of pedagogical practice, the formation high status education in society had an impact on self-educational activities.
Theocentrism of self-education was replaced by its secularization and powerful differentiation of species diversity. The change in the social role of education has raised the status of self-education. The heterogeneity of self-educational activity has deepened, associated with the layered and status characteristics of its subject. The development of theoretical (in particular, natural science) knowledge, on the one hand, and the active formation of a pre-bourgeois labor ideology, on the other, continued the “splitting” of self-education depending on the nature of labor and type of activity. The technologies of self-education of the final period of pre-industrial society are extremely diverse, which is caused by the needs of society for a dynamic and complicated mechanism of regulation of the then sphere of knowledge.

Self-education technologies in industrial society

In the industrial era, self-education has finally emerged as an independent type of activity that has a massive character and is already characteristic of entire social groups. This was facilitated by a number of characteristics of an industrial-type society and, first of all, the assertion of the priority of the individual and his independence from society as the most important value. Such characteristics of the spiritual sphere as the development of education and the formation of national cultures, the differentiation of the spiritual life of society, the complication of communication systems, the emergence of the media, pluralization public conscience and ideology, have become factors in the development of the sphere of knowledge and, accordingly, self-education as a mechanism for its regulation. The growth of industrial production, a high degree of division of labor, deepening social differentiation and the processes of forming social relations on the basis of professional, class, property ties have also become the socio-economic basis of self-education,
Technologies of self-education in the industrial era are formed under the influence of deep contradictions in the field of knowledge associated with violations of its reproduction, functioning and transmission. First, there are level contradictions, when an antagonism arises between the knowledge of the individual, group and societal levels. This is due to situations when individual knowledge is not a condition and result of the processes of formation and development of group knowledge, but group knowledge of societal knowledge.
Secondly, we are talking about contradictions of development. Deepening dynamism public life leads to abrupt, sometimes cardinal changes in the field of knowledge, in some cases actualizing, in others - destabilizing self-educational activity. The contradictions between the past and the present, the present and the prospects of the future are no longer initiated by the intersubjective (as in the first case: the individual-group), but the internal conflict of the subject of self-education. The dynamism of social life has not yet become the norm of the industrial era, therefore the dominant orientation towards the reproduction of knowledge within the framework of tradition comes into conflict with the accelerating course of history and generates conflicts at the level of the individual, the group, and society as a whole.
Moreover, the processes of modernization, which are so characteristic of an industrial society and give rise to diversity in all spheres of social life, extending also to the field of knowledge, lead to its fragmentation, a combination of traditional, modern and transitional elements. These processes sharply differentiate the strategies of self-educational activity. Within the framework of one (for example, professional) sphere, both modern and traditional strategies of independent reproduction can coexist simultaneously. professional knowledge that are fundamentally different in need-motivational, value-normative and target characteristics. That is why self-educational activity is extremely complicated and contradictory.
Thirdly, there are structural contradictions associated with the differentiation of knowledge into elite and mass, generated by socio-cultural processes in society: the development of mass media and communication systems. In turn, the orientation towards the elite or the mass requires specific and, as a rule, incompatible strategies of self-education.
Another type of structural contradiction is associated with the deepening of stratification processes in society (it is in the industrial era that they acquire special acuteness). The sphere of knowledge is differentiated according to class, layer characteristics and is correspondingly substantively and formally organized.
Differentiation of types of self-education is largely explained by the position of the subject in the socio-economic structure of society and trends in its change. Differences in social positions are determined by the functional, the content of the latter and are associated with the socio-economic heterogeneity of labor. For the reproduction of a particular social (socio-professional) group, society makes certain costs associated with the training and education of its members - by virtue of this. that the status and professional differences imply the differentiation of the educational level and the degree of personal development.
It should be noted that the presence of developed skills of self-education is required in the most complex types labor activity and involves serious investments in their formation. Self-educational activity is minimal in the lower strata, which, under the conditions of machine production, are turned into "talking tools."

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When a person gains experience, he becomes more enlightened, he develops and grows intellectually. Many self-education technologies associated with tedious tasks and sitting for a long time at textbooks.

Know that the self-education process does not require large cash costs, but the information received can be used in order to make a profit and practice in the area in which you decided to develop. Although you can choose a new specialty for yourself and begin to study hard. It will be very exciting and rewarding as you become a skilled professional.

As already mentioned, no one will sit for hours over books, which is why self-education technologies are very popular.

It is necessary to limit training to one condition: until I study it to the end, I don’t give up my studies... This will be your incentive when you get a little tired of absorbing information. Make a detailed plan for your activities, which should not be broken. If you stop learning, it can become a barrier to self-learning again.

Now about the application of knowledge. Determine for yourself an area where you can use the knowledge gained... If there is no such opportunity, the acquired knowledge will quickly evaporate, therefore the presence of practice is the key to successful development and growth. For example, if you bought a car, it will be useful to understand the principles of its operation and its structure, as this may be useful in the future.

With what are you going to get the necessary knowledge? Textbooks and a variety of manuals can be bought at any specialized store, since the question of their availability is not as acute as before. Tutorials are very common on the Internet, so you can download any book without any problems. Don't forget about libraries, where there is a lot of both theoretical and practical printed material. City libraries can be visited free of charge by paying only the cost of a library card. There are also paid libraries, in which there are more literature, and some publications may be generally rare. There are also private libraries, of which there are very few. In such establishments, you can order the necessary literature for reading; the purpose of the private library is to popularize reading among students, schoolchildren, as well as among those who want to develop themselves.

But you can improve the technology of self-education by purchasing tablet computer or e-book reader... A book reader is a device for reading books that are uploaded in a specific format. What is the use of these devices? They are very mobile: light, thin, and the size of a regular book. The memory capacity of the devices is very large, which allows you to carry dozens or even hundreds of books with you. Almost all books are free to download.

Read, Learn, Practice... It is advisable to consolidate one topic covered by a practical lesson, because you will apply the knowledge and see how everything works. You can consult with specialists and ask for their help, if necessary. Self-development will be more effective if some new activity can be linked to the previous one. There are two advantages here: you will already be working with a certain starting base and you will reinforce the foundation with new trends.

Well, you've got knowledge in a new area. What's next? And then the fact that you should not stagnate and constantly look for new ideas to solve old problems. Innovation, novelty, personal strategy - this is all that will help you practice, develop, grow as a professional. Make the topics you are working on relevant and promising. Do not forget about self-discipline, as its presence in the process of self-development is a big plus to everything that you are trying to achieve.

Ministry of Education and Science of the Russian Federation

Federal Agency for Education

State educational institution

"Tobolsk State Pedagogical Institute

Department of Social Pedagogy

TRAINING PROGRAM OF THE DISCIPLINE

"TECHNOLOGIES OF SELF-EDUCATION"

Specialty "050706.65 - Pedagogy and Psychology"

Specialty "050711.65 - social pedagogy"

Specialty "350500 - social work"

The program was compiled by:

Associate Professor, Cand. ped. sciences,

Approved

at the meeting of the department

from _________________

Head department ___________

Tobolsk, 2006

Explanatory note

The discipline belongs to the GSE block (university component: disciplines and courses at the choice of students, established by the university) and is studied for 1 course in 1 semester. The total workload of the discipline is 40 hours, of which: 18 hours are allocated for the lecture course; 22 hours - for independent work of students. The study of the course ends with a credit. Separate sections and topics of the discipline "Technologies of self-education" are submitted for state certification.

1. Goals and objectives of the discipline.

The study of the discipline is aimed at preparing students for the following type of professional activity:

- scientific and methodological.

To prepare for this type of professional activity, the student must be able to solve the following typical professional tasks:

Reflect (analyze their own activities) in order to improve their own activities and improve their qualifications;

Target course "Technologies of self-education" - the formation and development of students' skills of independent education (self-study, self-education).

Discipline objectives:

Acquaintance with the peculiarities of the lecture and seminar system of education at the university;

Formation (if necessary) and development of skills and abilities of note taking of lectures, educational literature, work with a book;

Formation (if necessary) and development of skills and abilities to form student research work;

Formation (if necessary) and development of skills and abilities in the workshop.

2. Requirements for the level of mastering the content of the discipline.

The student must have an idea about the main forms of education at the university, about the organization of the educational process at the university, about the main forms of control of knowledge, skills and abilities at the university, about the possibility and necessity of technologizing the processes of education and self-education.

The student should know:

1. Basic didactic concepts and categories in the context of the discipline in question: education, educational process, training, upbringing, self-education, self-education, self-education, technology, education technology, learning technology, education technology, self-education technology, self-education technology, self-education technology, lecture, seminar, abstract, term paper, report, test work, graduation qualification work, etc.

2. Requirements for the design of scientific research work: font size, page parameters, line spacing, letter spacing, the presence of a red line, alignment of the main text "in width", etc., the presence of title page, requirements for the design of a list of references, etc.

3. Conditions for effective work in lectures and seminars.

The student should be able to:

Design a system of lessons on a topic or section based on the lecture you listened to;

Organize your own activities during lectures and independent work;

Build and rebuild their activities in the course of educational and self-educational situations, flexibly organize educational and self-educational processes, taking into account their individual characteristics;

Carry out educational and self-educational interaction with students and teachers;

Give self-assessment of the effectiveness of self-educational activities;

Assist students in organizing their own activities during lectures and independent work.

The student must have the skills:

Analysis, synthesis, generalization of scientific information;

Explanations, proofs, beliefs during training;

Making a presentation, conducting polemics, discussions;

Registration of research results in the form of abstracts, reports, term papers;

Planning and implementation of self-educational activities, application of knowledge and skills during seminars;

Reflection of self-educational activity;

Hearing and fixing lectures;

Selection of the most important information from scientific sources;

Preparations for a seminar, report, test work.

3. The scope of the discipline and types of educational work.

4.1. Sections of discipline and types of classes.

4.2.1. Lecture course(the content of the lecture course (theses of lectures) are given in Appendix 1 of the educational-methodical complex).

4.2.2. Practical (seminar) classes - not provided

4.2.3. Self-study assignments for students(the content of students' independent work and methodological instructions for its implementation are given in Appendix 2 of the educational-methodical complex).

Schedule for monitoring students' independent work

1. Slice test (terminological dictation in the form of a test) - during the week of the half-semester certification.

2. Semi-semester certification - the middle of the semester.

3. Review of the abstract - up to and including the reporting week.

4.2.4. Laboratory workshop - not provided.

5. Educational and methodological support discipline.

Main literature:

1., Rean: Textbook for universities. - SPb., 2000 .-- 304 p.

2., Grebenyuk teaching: A textbook for students of higher education educational institutions... - M., 2003 .-- 384 p.

3. Zagvyazinsky training: modern interpretation: Tutorial for students of higher pedagogical educational institutions. - M., 2001 .-- 192 p.

4. Kukushin: Textbook. - M., Rostov-n / D, 2003 .-- 368 p.

5. Pedagogy: Textbook for students of pedagogical universities and pedagogical colleges / Ed. ... - M., 2000 .-- 640 p.

6. Pedagogy: pedagogical theories, systems, technologies: Textbook for higher and secondary educational institutions in pedagogical specialties and areas / Ed. ... - M., 2000 .-- 512 p.

7. Sneaky. New course: A textbook for students of pedagogical universities. In 2 books. - M., 2000.

8. Sitarov: Textbook for students of higher pedagogical educational institutions. - M., 2002 .-- 368 p.

9. Reference book of the freshman of the socio-psychological faculty. - Tobolsk: TGPI im. , 2007 .-- 40 p.

10. Farm didactics: Textbook for universities. - SPb., 2001 .-- 536 p.

Additional literature:

1. Pedagogy: Textbook for students of pedagogical educational institutions /, etc. - M., 2004. - 512 p.

2. Pedagogical technologies: Textbook for students of pedagogical specialties / Ed. ... - Rostov-n / D., 2002 .-- 336 p.

3. Selevko educational technologies: textbook. - M., 1998 .-- 256 p.

4. Smirnov pedagogy in theses, definitions, illustrations: textbook for pedagogical educational institutions. - M., 2000 .-- 416 p.

5. Kharlamov: Textbook. - M., 1999 .-- 519 p.

6. Kharlamov: Compact training course for university students and pedagogical institutes. - Mn., 2001 .-- 272 p.

5.2. Means of ensuring the development of the discipline:

Controlling (test) computer program developed to carry out cutoff control work;

Multimedia lectures on some aspects and problems of the discipline;

6. Material and technical support of the discipline:

To ensure the development of this discipline, there are:

- computer multimedia class;

Projector;

Notebook;

7. Content of current and intermediate control(the content of current and intermediate control and guidelines for its implementation are given in Appendix 3 of the educational and methodological complex):

7.1. Monitoring the results of the learning process:

Slice test (terminological dictation in the form of a test);

Checking the abstract.

7.2. Questions for test in the discipline "Technologies of self-education"

1. The main forms of organization of the educational process at the university

2. Lecture as the basis for independent work at the university

3. Technology of effective listening to lectures

4. Technology for effective lecture notes

5. Technology of preparation for a seminar

6. Technology of preparation for practical and laboratory studies

7. Abstract and technology of its writing

8. Examination and technology of its writing

9. Presentation: technology of writing and speaking

10. Strategies for understanding educational information

7.3. Review of the abstract written in strict compliance with the requirements for the design of scientific work. The requirements are given in Appendix 3 of the educational-methodical complex.

7.4. Methodology for carrying out shear control work is given in Appendix 3 of the educational-methodical complex.

8. Guidelines on the organization of the study of the discipline(guidelines for the teacher and students are given in Appendix 4 of the educational and methodological complex).

9. Educational practice in this discipline is not provided.

The program was drawn up in accordance with the State Educational Standard of Higher Professional Education in the specialties "050706.65 - pedagogy and psychology", "050711.65 - social pedagogy" and "350500 - social work".

In the existing socio-humanitarian literature on education problems, the sociological approach to the study of self-education has not yet found its place, nor its researchers, and there is no proper understanding of the relevance of this problem. There are several reasons for this, two of which we consider to be the most important. First, the prevailing stereotypes in the scientific field: being closely related to education, self-education was traditionally considered in the mainstream of its problems as an accompanying element or a figure of "silence"; secondly, the specificity of the phenomenon itself: self-education as an individual-personal phenomenon did not immediately appear in the research field of sociology, being the object of attention primarily of psychology and pedagogy (for more details, see).
However, the contradictions that arose during the formation of a new humanistic paradigm of education (the personality is at the center of the educational process) have highlighted the social meaning of self-education in a completely new way. The need arose for comprehensive studies of the new situation by sociological means.
We set ourselves the task of analyzing the formation of self-education as a social phenomenon through consideration of the impact on it of a set of social determinants, on the one hand, and through the study of the socio-regulatory functions of self-education itself, on the other. The core of this work is the analysis of the evolution of self-education in the context of sociocultural dynamics. Here it was important for us to show the socio-cultural conditionality of self-education, which acts as a means and a result of the social regulation of knowledge at each historical stage of social development.
For this purpose, we used the concept of “technology of self-education”. The technological approach is a fairly common way of understanding social phenomena. Technology (from Greek techne - art, skill, skill, logos - doctrine) is defined as "a set of operations carried out in a certain way." The concept of social technology is actively used in various disciplines, including education research. “In general, social technology can be defined as a way of organizing the factors of human activity to achieve the set goals. It supports the regulation of the factors of human activity, collective, group, sets them the desired mode of functioning. "
To study self-education, it is important to understand that social technology arises naturally, but it can also be artificially designed. In its natural form, it is a socioculturally mediated, expedient, optimized and repetitive set of actions, which, on the one hand, acts as a mechanism for self-regulation of the subject, on the other, as a way of adapting it to the social environment, which regulates the relationship "individual-social group-society." The nature of the reconstruction of a social technology inadequate to the changed conditions is determined both by the general socio-cultural context of its existence and by the specific efforts of management structures within the framework of the social policy of a particular society. The study of the technological laws of the formation of self-education will allow not only to optimize the development of the educational sphere, but also to influence the entire structure of the spiritual life of society.
The historically changing technologies of self-education can be considered as the formation of a mechanism for self-regulation of knowledge, which was not equally developed and was in demand by society at various stages of human history.
In this article, we consider the sphere of knowledge as a mechanism for maintaining stability and development of a social subject. An individual, a social group forms its own "picture of the world", its own sphere of knowledge, which ensures self-preservation and self-development of its bearer. The peculiarity of this "picture of the world" is that, on the whole, it does not contradict the trends in the development of the spiritual life of society and represents knowledge about basic social values, interpreted within the framework of a specific individual and group experience.
Self-education is a way of individual and group self-regulation of the sphere of knowledge. In the first case, the regulatory process is due to personal needs, in the second - to group needs. Acting as a mechanism for actualizing knowledge, self-education initiates the development of a social subject and prevents its self-destruction. The effectiveness of self-education is determined by the measure of the correspondence of the strategy of self-realization of the individual to the development of the social whole.
Self-education is closely related to education: there can be no self-education without education, and vice versa. The evolution of education followed the path of its institutionalization. One of the main functions of education as a social institution has become the reproduction and transmission of knowledge, normative samples, the socio-cultural code that is responsible for preserving the integrity of society and its cultural identity. Here is a fairly typical definition of education, emphasizing the aspect of translationalness given by N. Smelzer: "Education can be defined as a formal process on the basis of which society transfers values, skills and knowledge from one person and group to others."
Self-education does not have the status of a social institution (and, in all likelihood, will never acquire it). We consider it as a type of activity, the leading and basic social function of which is the self-realization of the individual. Self-education is a truly free and at the same time the most difficult type of educational activity, since it is associated with the procedures of self-reflection, self-assessment, self-identification and the development of skills and abilities to independently acquire relevant knowledge and transform it into practical activity. "Self-education is a type of free activity of an individual (social group), characterized by his free choice and aimed at meeting the needs for socialization, self-realization, raising the cultural, educational, professional and scientific levels, getting satisfaction from the person's realization of his spiritual needs."
It should be noted that, despite the close connection with education, self-education can be regarded as an autonomous phenomenon. We will also try to show the process of autonomization of self-education in this article.

Self-education technologies of the di-industrial era

In the pre-industrial era (lasting up to the first industrial revolutions), cardinal changes in the technologies of self-education occurred more than once. The main features of knowledge of the emerging pre-industrial society were syncretism and mythology. Syncretism in the field of knowledge (the immature and indivisibility of its types) correlated with the undifferentiated nature of human activity, when its individual types (labor, religious, educational, self-educational, moral, legal, leisure, etc.) did not act as independent ones. Knowledge was a unity of value, normative, communicative-informational, cognitive-activity elements, and its further development followed the path of their differentiation (see about revolutions in education).
In preindustrial societies, self-education (as well as education) was implemented in the context of interpersonal relations and acted as an aspect of communicative activity. Self-education was organically included in the process of life of the community, accompanied almost all types of human activity, but was narrowly in demand only as a form of independent "consolidation" of stereotypes of behavior corresponding to a strictly fixed social role of the individual. The community "educated" a person through labor and customs, the processes of socialization dominated the processes of individualization.
In this case, we are talking about the emergence of self-educational processes in their modern understanding, since the collective consciousness of the pre-class society only to a small extent contributed to the manifestation of the human self, the interests and values ​​of the personal and individual vision of the world have not yet been formed. And only over time, imitative education and "reinforcing" self-education began to be supplemented by the desire for the conscious acquisition and transmission of knowledge.
Since a person did not separate himself from the community, which was a condition for his existence and rigidly determined his consciousness and activity, in general, the technology of self-education of that period can be characterized as sociocentric. Its social meaning was that it was a means of socio-cultural integration.
The persistent mythology of knowledge of the pre-industrial era, the interweaving of mythological ideas with magical practice laid the foundations of not only applied, but also scientific and theoretical forms of self-educational activity. The technology of self-education, not singled out as an independent type of activity, was a form of reproduction and consolidation of a certain type of knowledge, serving as a means of preserving the social whole. So, in a pre-industrial society, the technology of self-education acted as a concomitant with other social technologies of the life of society, had a communicative (interpersonal) way of implementation and was the bearer of integrative social goals (sociocentrism).
Fundamental changes in the technology of self-education arise with the deepening separation of mental and physical labor, as a result of which self-education is separated from the entire system of life as an independent type of activity. This is accompanied by processes of personal self-knowledge. Nevertheless, differences in the development of self-education are outlined in different cultures: in some, activity is focused on strengthening the social whole, in others - on the release of individuality.
Theoretically, both of these technologies are recorded in the works of Plato and Aristotle. In Plato's "State" the idea of ​​the educational process is realized as a way of preserving the integrity of society and serving it, in the writings of Aristotle - as a condition for the formation of an independent personality. It should also be noted that self-education strategies for different strata of society were also not the same. Ordinary members of society were guided by submission to public interests, the aristocratic part of it saw a special value in self-education, a kind of free intellectual initiative.
Nevertheless, realizing both of these tendencies, the ancient technology of self-education was based on rational foundations, its goal was to form a personality focused on solving the problems of the outside world.
This technology was counterbalanced by religious strategies of self-education. It is religious educational and self-educational activity in the pre-industrial era that was one of the most influential forms of self-regulation of knowledge. The integrating function of religious self-educational activity acted as one of the foundations of social life. So, self-education in the context of Judaism with its orientation towards constant teaching, the search for wisdom in sacred books and prayer addresses to God created homo studiosus(a student), ascending to religious truths, comprehending divine wisdom. Acting as the core of a person's self-educational activity, the religious component of knowledge exerted a decisive regulatory effect on other forms of human social activity.
It should be noted that the ancient technology of self-education, focused on the search for truth, new knowledge, assumed the formation of a sphere of knowledge that was sufficiently open for innovations of a social plan, and had a stimulating effect on them. At the same time, the religious type of self-education, turned inward of a person and aimed at clarifying and interpreting the divine truth already given to people, formed a specific sphere of knowledge and inner experience, which only indirectly affects the social activity of an individual through the set symbolic value-normative guidelines. Therefore, one way or another, religious self-education activity had to collide with “labor” self-education and, having come into conflict with it, divide the spheres of influence and areas of regulation. Other forms of secular self-education also appeared as an alternative to religious self-education, when secular spirituality became an independent sphere.
During this period, interpersonal communicative activity continued to be the leading way of realizing self-education. In the mainstream of communicative activity, both ancient and later technologies of self-education developed. In the Middle Ages, "the book, written culture existed in the form of a kind of islands in the sea of ​​systems of oral communication and translation of cultural values." An introduction to book culture as a leading means of self-education appears much later, being fully realized only in an industrial society.
The deepening differentiation of spiritual life in the Renaissance, the emergence of the ideas of humanism put Man at the center of the universe and became the basis for starting the implementation of the idea of ​​universal education. The emergence of the institution of education, the transformation of pedagogical practice, the formation of a high status of education in society influenced self-educational activities.
Theocentrism of self-education was replaced by its secularization and powerful differentiation of species diversity. The change in the social role of education has raised the status of self-education. The heterogeneity of self-educational activity has deepened, associated with the layered and status characteristics of its subject. The development of theoretical (in particular, natural science) knowledge, on the one hand, and the active formation of pre-bourgeois labor ideology, on the other, continued the “splitting” of self-education, depending on the nature of labor and type of activity. The technologies of self-education of the final period of pre-industrial society are extremely diverse, which is caused by the needs of society for a dynamic and complicated mechanism of regulation of the then sphere of knowledge.

Self-education technologies in industrial society

In the industrial era, self-education has finally emerged as an independent type of activity that has a massive character and is already characteristic of entire social groups. This was facilitated by a number of characteristics of an industrial-type society and, first of all, the assertion of the priority of the individual and his independence from society as the most important value. Such characteristics of the spiritual sphere as the development of education and the formation of national cultures, the differentiation of the spiritual life of society, the complication of communication systems, the emergence of the media, the pluralization of public consciousness and ideology, have become factors in the development of the sphere of knowledge and, accordingly, self-education as a mechanism for its regulation. The growth of industrial production, a high degree of division of labor, deepening social differentiation and the processes of forming social relations on the basis of professional, class, property ties have also become the socio-economic basis of self-education,
Technologies of self-education in the industrial era are formed under the influence of deep contradictions in the field of knowledge associated with violations of its reproduction, functioning and transmission. First, there are level contradictions, when an antagonism arises between the knowledge of the individual, group and societal levels. This is due to situations when individual knowledge is not a condition and result of the processes of formation and development of group knowledge, but group knowledge of societal knowledge.
Secondly, we are talking about contradictions of development. The deepening dynamism of social life leads to abrupt, sometimes cardinal changes in the field of knowledge, in some cases actualizing, in others - destabilizing self-educational activity. The contradictions between the past and the present, the present and the prospects of the future are no longer initiated by the intersubjective (as in the first case: the individual-group), but the internal conflict of the subject of self-education. The dynamism of social life has not yet become the norm of the industrial era, therefore the dominant orientation towards the reproduction of knowledge within the framework of tradition comes into conflict with the accelerating course of history and generates conflicts at the level of the individual, the group, and society as a whole.
Moreover, the processes of modernization, which are so characteristic of an industrial society and give rise to diversity in all spheres of social life, extending also to the field of knowledge, lead to its fragmentation, a combination of traditional, modern and transitional elements. These processes sharply differentiate the strategies of self-educational activity. Within the framework of one (for example, professional) sphere, both modern and traditional strategies of independent reproduction of professional knowledge can coexist simultaneously, which are fundamentally different in need-motivational, value-normative and target characteristics. That is why self-educational activity is extremely complicated and contradictory.
Thirdly, there are structural contradictions associated with the differentiation of knowledge into elite and mass, generated by socio-cultural processes in society: the development of mass media and communication systems. In turn, the orientation towards the elite or the mass requires specific and, as a rule, incompatible strategies of self-education.
Another type of structural contradiction is associated with the deepening of stratification processes in society (it is in the industrial era that they acquire special acuteness). The sphere of knowledge is differentiated according to class, layer characteristics and is correspondingly substantively and formally organized.
Differentiation of types of self-education is largely explained by the position of the subject in the socio-economic structure of society and trends in its change. Differences in social positions are determined by the functional, the content of the latter and are associated with the socio-economic heterogeneity of labor. For the reproduction of a particular social (socio-professional) group, society makes certain costs associated with the training and education of its members - by virtue of this. that status and professional differences imply differentiation of educational level and degree personal development.
It should be noted that the presence of developed skills of self-education is required in the most difficult types of labor activity and presupposes serious investments in their formation. Self-educational activity is minimal in the lower strata, which, under the conditions of machine production, are turned into “talking tools”.
Finally, there are contradictions in the relationship of structural elements in the field of knowledge associated with the development of its professional component. These contradictions were initiated by changes in the content of education, since it is precisely in the industrial era that society becomes aware of education as a condition for the reproduction of the labor force. Education carries out a sharp tilt towards professionalization and begins to realize as the leading function of preparation for professional activity, and not the inclusion of a person in the field of culture. The problem of the correlation between general and professional education arises.
The emerging technocratic paradigm of education also transforms self-education strategies, giving them a clearly expressed pragmatic orientation. Is changing social role self-education, education as its result is now directly associated with self-realization in work, with practical application knowledge in the professional field. It was during this period that professional self-education was formed as an independent type of activity.
The development of science and education in an industrial society leads to the complication of knowledge, means and methods of its transmission. The formation of the techno environment imposes new requirements on self-educational activity, which is an indicator of the level of mastery by a person of advanced technologies and the optimality of its inclusion in the information space.
Society is in demand for new models of education, suggesting self-educational activity of a clearly expressed technocentric type, which is gradually replacing the culture-centered self-educational technologies of antiquity.
The technocentric orientation of self-education arose in response to the need of society for the development of production, science and technology, it is associated with the formation of the information space as an independent sphere and involves the inclusion of the individual in the technogenic environment to the detriment of his individual self-development, socio-cultural identity and the nature of interaction with the social environment.
But at the same time, the technocentric model of self-education is a person's way of adapting to the dynamics of the developing world, it meets his (person's) existential needs for survival and reproduces the type of personality that can adapt to new social conditions.
Therefore, this type of self-education technology carries a contradiction in itself. On the one hand, self-education is considered in it as the realization of the essential characteristics of a person, and on the other hand, it also initiates the formulation of the question of the adequacy of a self-educational strategy to human nature.
Within the framework of industrial technologies of self-education, individual self-education strategies are extremely diverse. Their distinctive features- differentiation and specialization. Technologies are differentiated according to natural (gender and age), socio-cultural, spiritual, class, status, socio-economic, professional, qualification and other characteristics. All of this multitude of self-education strategies had profound historical roots and fully blossomed in the industrial era.
We will try to characterize the self-education technologies dominating in the industrial society, reducing them to several models.
First, it is the technocentric model discussed above. It is associated with the formation and social regulation of the professional sphere of knowledge of the individual and social group. Activities here are focused on a specific practical result. The result of self-education is the competitiveness of its subject.
A person in his activity is guided by reference knowledge and norms and rationally builds the process of self-education. \
Secondly, the historically earlier, culture-centered model of self-education is the regulation of individual knowledge and the mechanism of its correlation with group and societal knowledge. In terms of organization, this technology is largely improvisational, its goal is subjectively acquired, individualized knowledge and positive dynamics of individual personality traits. This technology assumes a free choice of content, forms and types of self-educational activities and is focused more on the process itself than on the pragmatic result.
And, finally, the religious-esoteric model of self-education is even earlier in origin than the culture-centric one. It is more or less inherent in industrial societies in different regions.
Since the mechanism for the reproduction of knowledge differs depending on the nature of the sociocultural context, then self-education is also specified in terms of content, form and functional purpose.
From the point of view of representatives of the cultures of the East, Western methods of reproduction of knowledge are unnatural and dangerous. It is generally accepted that self-education in Eastern cultures functions within the framework of tradition, as opposed to Western self-education as the basis of individual and social innovation. However, this is a superficial judgment as it reproduces the identification of knowledge and awareness.
The "Asian way" of self-education can be identified with the process of a person's inner self-knowledge, his search for individual forms of salvation and development. In this case, self-education is based on the priorities of the inner spiritual life and the rejection of the external eventful side of existence. It is about the creation of a special sphere of knowledge, in many respects alien to the "sociality", traditions and innovations of a social plan and presupposing specific forms of self-regulation.
Self-education processes of this type involve high level spiritual freedom, are deprived of external evaluative characteristics, their value-normative and demand-motivational mechanisms are specific and determined by the general parameters of the sphere of knowledge itself, and not by social-group or individual preferences.

Self-education technologies of post-industrial society

• priority of universal human values;
• overcoming oppositions: "man-nature", "man-culture", "man-society";
• the formation of a new (informational) type of culture, and in this regard, a new type of human labor activity, focused on working with information;
• the creation of a global ideology on the basis of a new planetary universal human consciousness (people's understanding of the common historical fate, the close interdependence of states and peoples, the need for partnership in the struggle for the survival of mankind);
• social control over technology;
• the leading position of theoretical knowledge as the basis of politics and a source of innovation, etc.

Global processes of industrialization, informatization of society lead to deepening and complication of the processes of social differentiation, emerging advanced technologies contribute to the emergence of new professions that require higher qualifications and serious training. Consequently, education and self-education are turning into an increasingly pronounced differentiating factor in the social structure of society.
For individual social groups, self-education (and its basic characteristic, education) is a condition for their reproduction in a certain social position (social and professional groups engaged in creative work, for which self-education is an integral way of life). At the same time, for them, the need for self-education is characterized by development, stability, mass manifestation, interconnection with the nodal existential and spiritual needs.
At the same time, for any social group, self-education is a way of reproducing a professional group subculture, since it acts as a mechanism for assimilating group sociocultural norms and stereotypes of behavior.
It should be noted that along with the leading basic socio-professional stratification division “in late industrial and informational societies, cultural-status stratification acquires an independent significance. Status groups are formed on the basis of cultural affiliation, have common normative-value ideas and lifestyle. " The situation in the socio-professional, cultural-symbolic, cultural-normative strata is really transmitted through education and upbringing, experience and secrets of skill, the authorization of certain codes of conduct. This is what gives grounds to assert that education (and, to a much greater extent, self-education) will become the leading mechanism for the formation of the social structure of post-industrial society.
Overcoming technocratism in solving social problems, reducing the regulatory role of market relations and establishing the priority of sociocultural factors (educational, intellectual, creative) in the social sphere radically change the content, specific and functional characteristics of self-education. Since “in a post-industrial society, the sphere of culture in its new state, including family, education, science, informatics, artistic activity, acquires a qualitatively new meaning, increasingly becomes the leading sector of production, its“ basis ”and driving force,” there is every reason to assert that that self-educational activity is becoming a serious factor social development... Postindustrial society is a self-forming society, and self-education is a source of not only technological, but also social innovations.
In a postindustrial society, the sphere of knowledge is the axis around which new technology, economic growth, and the stratification of society are organized (D. Bell). The importance of education in this type of society is undeniable, and its technologies are undergoing dramatic changes. Their essence is in the gradual shift of the ratio "education - self-education" to the dominant prevalence of the latter. Therefore, the tendency is more clearly manifested when self-educational processes proceeding spontaneously acquire more and more conscious and rationally organized forms, and self-education as an integral part of various types of human activity acquires a dominant position.
The evolution of self-education will also follow the path of increasing the diversity of its forms and content. “The most amazing discoveries XXI centuries will be made not due to the development of science and technology, but due to the fact that we will evaluate the concept of "man" in a new way. " The processes of self-education will become the basis for rethinking the place and role of a person in society, re-evaluating his intellectual, emotional, and creative potential. Society, progressing, becoming more complex, will increase its requirements for the self-educational activity of the individual.
A specific balance between the processes of differentiation and integration can be considered a feature of the development of self-education in a post-industrial society. The centripetal tendencies of the total expansion of the species diversity of self-education begin to be balanced by the conscious integrative efforts of society associated with purposeful work to familiarize its members with universal moral, ethical and value-normative systems that harmonize relations in the “individual-social community-society” system. So, for example, technocratic tendencies, which give rise to the differentiation of types of professional self-education, are opposed by high requirements (in the professional sphere) to the level of fundamental education.
The analysis of the processes of self-education is significantly deepening and acquires new features within the framework of the concepts of the information society. Since the main activity of most of the members of this society (based on the creation, consumption and dissemination of information) is working with information, self-education in it acquires the status of a leading activity. The information revolution, radically transforming the entire system of social relations, transforms self-educational processes, creating new type technologies of self-education.
First, the “vis-a-vis” of the subject's self-education activity is changing. If in the pre-industrial period of social development self-education was mainly carried out in the context of interpersonal relations (as an aspect of communicative activity), and in the industrial society the “book” type of self-education, realized within the framework of textual activity, dominated, then in the post-industrial period new information and communication technologies gave rise to “screen” a culture based on computer-space communications and information processing. A computer monitor, instantly expanding space and compressing time, reliably storing and quickly transforming information, becomes a universal means of self-education.
Secondly, new information and communication means change the principles of organization and functioning of self-education. With their help, the latter, as an active component, is introduced into any kind of activity (this is a kind of return at a new stage of development to the syncretism of self-education and activity). Computer technologies not only ensure the availability and variety of information, but also activate self-educational processes accompanying production, scientific, managerial, organizational, educational (training programs), leisure and any other activities.
Thirdly, information technologies transform the ways of organizing self-education, ensuring the availability of information and facilitating its search, at the same time providing the appropriate tools for working with it: logical, mathematical, statistical, etc. The combination of these procedures optimizes and expands the possibilities of self-educational activity, creates conditions for creativity.
These technical and technological advances have far-reaching social implications related to the integration of self-education. It is expressed in the combination of various types of textual activity (work with "book", audiovisual: artistic, musical and other texts) with elements of communicative activity (dialogue with the "screen" within the existing software or with a real opponent using the Internet).
In the information society, the integration of all dominant in the course of historical development types of self-education and actualization of their potential in new conditions. At the same time, the previous methods of self-education that characterize the traditional mechanisms of reproduction and transmission of knowledge do not leave the arsenal of mankind, but function locally within the framework of individual elements of culture or reproduce certain types of subcultures.
Fourthly, specific forms of management and social control turned out to be characteristic of the "screen" self-educational activity. It should be noted that in the form of elements of social policy, these forms arose in industrial societies. For example, in the form different systems state and philanthropic assistance to self-education, in the emergence of public libraries, the release of affordable books, and later in the development of special methods and technologies for self-education of various groups of the population.
In the post-industrial era, which is characterized by a different level of organization of spiritual production, self-education management becomes the norm of its existence and a type of professional activity. We can say that the self-education sphere is institutionalized in a certain way. This is due to the fact that the basic education system ceases to play its former role, the terms of renewal of fundamental education are sharply reduced, and the emphasis from educational activities is shifted to self-education.
Self-education management is characterized by de-standardization tendencies that allow responding to a high level of innovation social processes... In addition, an extremely mobile social context presupposes the use of operational management procedures of a decentralized type. "Decentralization will allow solving all problems at the local level ... to make the transition from institutional assistance to self-help." The management of self-education seems in the future not so much bureaucratized as techno-logical, which will allow it to be mobile, sensitive to social changes. In the information society, the meaning of management activities aimed at creating optimal conditions for self-education is most fully realized.
So, we can talk about the emergence in the information society of a new type of self-educational technology - computer, which characterizes the transition of self-education to a qualitatively new level, when it becomes a factor of material and spiritual production. The development of technology and technology of the information society contributes to the formation of this type of social relations, in which a person, getting rid of economic dependence and various forms of social suppression, realizes his creative potential in self-education, reaching a new level of spiritual freedom.
The social meaning of this technology can be characterized from the standpoint of various concepts of postindustrial society, which are grouped around two poles: tskhnocratism and anti-technocratism (see details).
In the context of an anti-technocratic orientation, the sphere of knowledge is characterized as multivalent, multidimensional, and therefore self-education is destandardized, represented by a wide range of strategies that meet the various needs of personal development. The self-education of a society of the post-industrial type is distinguished by a qualitatively new level and degree of organization. Self-education management is carried out through the impact, first of all, on the information sphere (O. Toffler) and has not a hierarchical, but a decentralized, network type of organization.
That is why self-education, on the one hand, is democratic and extremely free, on the other, functioning within certain substructures, it can contribute to the corporate identity of their members. The primacy of personal interests turns it into a kind of free game that unfolds against the background of rapid social changes in society. Self-education, as in the pre-industrial period, is implemented in the context of a specific activity, but in the post-industrial era, a high level of development of self-education turns this activity into an innovative one. creative process... The pre-industrial technology of self-education, characterized by sociocentrism, having passed a long evolutionary path, is transformed in the post-industrial era into the technology of extreme individualcentrism, and the century of the undivided human empire begins to loom before us.
Within the framework of the technocratic interpretation of the information society, the computer technology of self-education looks differently. Since technical progress and the priority of technology in all spheres of human life (including spiritual life) lead to the likeness of a person to a machine operating according to the law of efficiency, ultimately rationalizing human relations, self-education in an information society presupposes the loss of personal identity and the reduction of the individual to a set of roles in the system of production, exchange and consumption of knowledge.
Self-educational activity is considered here as a type of informational dependence that deepens the processes of alienation of the individual. Structures that have access to control over social communication systems usurp power over information and, accordingly, control the processes of spiritual production (self-educational in particular). The cultural-creative process of the information society acquires not individual-personal, but group features, suppressing and standardizing human consciousness and activity. Due to this, the struggle for self-determination in the face of global social structures becomes the main pathos of the self-educational activity of an individual.
The historical retrospective of the processes of the formation of self-education as a social phenomenon, presented here in the context of social development, shows that the change in technologies of self-education is due to a combination of social factors, including the entire logic of the development of education. It becomes obvious that self-education, which has developed in the mainstream of education, acquires autonomy, and the social consequences of the functioning and changes in self-education, the further, the more seriously affect the development of society as a whole and represent social conditions and factors of real and future societal transformations. It is obvious that the socio-regulatory functions of self-education will manifest themselves more and more vividly in the future. These conclusions make it necessary to pose the problem of studying the dialectics of interaction between society and self-education as a social phenomenon.
The interrelation and interdependence of society and self-education as phenomena of different levels is very ambiguous. Therefore, the task arises to outline the boundaries of this interaction, to show its mechanisms, which is possible within the framework of a special branch of sociological knowledge - the sociology of self-education. From our point of view, there are not only social preconditions - the social conditions for the constitution of this industry have been formed. The objective development of the phenomenon of self-education has become a kind of "social order" for his sociological reflection.

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