Проблема формирования этноисторического сознания в исторической традиции России (по трудам святителя Феофана)

Sergei Rybakov, archpriest, Candidate of Physics and Mathematics Sciences, Associate Professor of the Department of Theology FSBEI HE "Ryazan State University" The crisis of education is increasingly recognized as the most important problem of the modern Orthodox community. As a result of the transformations carried out by the state in the Russian education system, the psychological and pedagogical characteristics of students are changing significantly. A.V. Shuvalov writes about this: “V. Frankl noted that “every time has its own neuroses,” essentially, its own spiritual and mental illnesses that require study and comprehension. Our time is no exception. It is not without reason that practicing psychologists complain that the problematic conditions of modern children are increasingly difficult to understand based on previously established medical-psychological, psychotherapeutic and psychological-pedagogical concepts. The definition of “other children” has come into professional use 325. Concern about the impact the education system has on the safety of students is expressed by V.I. Slobodchikov: “Against the background of growing pedagogical expansion in the form of new technologies and educational projects, informatization and computerization of educational processes, the problem of implementing safe education" 326. Focusing on the high level of sectarian expansion, the growth of extremist sentiments, subcultural deviations and other negative factors influencing the younger generation, it can be argued that the problem of forming ideological stability in the consciousness of students is one of the most pressing for the modern education system. For further analysis, it is necessary to introduce the following concepts: the ideal image, the pedagogical system of the people and the state education system. The ideal image in pedagogy. It is not difficult to see that the etymology of the word “pedagogy” reveals the task of leading children (students, pupils) to a certain perfection, which is presented and revealed in the presented ideal image (hence the concept of “education” as the assimilation of a certain image). An ideal image is a personified owner and source of axiological, ethical and aesthetic norms, a bearer of absolute truth and a specifier of epistemological priorities, fixing the ultimate goals of existence and setting ways to achieve them. The ideal image is very often the source of cosmogonic and cosmological concepts. Such images are: Christ among Christian peoples, Mohammed in Islam, Buddha in Buddhism, etc. Soviet pedagogy in this regard is no exception: atheism as a religious basis and materialism as a religious-philosophical system not only do not deny the need for an ideal image, but presuppose its indispensable creation and intensive exploitation in the pedagogical environment. This ideal generalized image in the Soviet era was Marx, Engels, Lenin and (at some point) Stalin. On the basis of the ideal image perceived by the people, the content of education, the goals and objectives of education are formed, designed to form: historical thinking and ethnohistorical consciousness of young citizens of their country and continuers of the cultural traditions of their people; ethnolinguistic culture, ensuring the continuity of the spiritual, moral and ideological foundations of the people’s existence; an aesthetic culture that captures a historically verified worldview and the associated emotional tension of the soul of the people. Thus, the people, who perceived the ideal image and the associated ways of approaching it, formed their own system of child rearing, which it makes sense to further call the pedagogical system of the people. The pedagogical system of a people is a set of goals, values, ethical standards, content, forms and methods of education and training, integrated into the religious ideal of the people. The structure and components of the pedagogical system of the people are determined by the religious (confessional) worldview, ethno-confessional culture, community education, intra-family relations and everyday (work) practice. The people fix in their pedagogical system spiritual denotations that set invariant basic pedagogical principles generated by anthropological views, epistemological priorities, axiological guidelines, ethical and aesthetic norms and eschatological expectations. Thus, it can be stated that the pedagogical system of the people, as an immanent attribute of the spiritual life of the people, is primary in relation to the elements of the education system created by the state. The pedagogical system allows the people, as a subject of history, as well as an individual, to form a stable self-awareness, conditioned by the presence of a fixed core structure, which includes ethno-confessional, ethnohistorical and ethnolinguistic consciousness. The state education system arises in the era of scientific and technological progress to serve the specific needs of the state when a significant layer of knowledge appears, the assimilation of which by students requires special institutions of different levels: schools, universities, academies, etc. Such a system was usually initially formed by highly developed religious organizations, which, for example, took place in Europe, as well as in Russia, where the first schools and academies were created by the Russian Orthodox Church. But the limiting feature of confessional education systems is the restriction by the type of knowledge itself. Therefore, many areas of knowledge in demand by industry come under the jurisdiction of the state, which begins to form and regulate the functioning of its education system. Ideally, the pedagogical system of the people and the state education system should have an identical ideal image, which, as an attractor of the system, prevails in the content of education and in the methods of teaching and upbringing, represents the goal of education, and as such determines (at least significantly influences it) the structure of the education system. However, the ideal relationship between these systems is quite rare. The study of the evolution of the ideal image dominant in the state education system with the accompanying set of pedagogical attitudes in correlation with the ideal image of the pedagogical system of the people shows that the relationship between the state education system of Russia and the pedagogical system of the people has been and remains very ambiguous. The lack of understanding that the pedagogical system and the educational system are different systems, only in certain periods of the history of the people, merging in a synergistic union with the corresponding effect of emergence, led researchers of pedagogical systems to difficulties in isolating the elements of one system from their overall composition. The problem of inconsistency and antagonism between the pedagogical system of the people and the state education system in the post-Soviet era was most clearly manifested in the decline in the quality of education. Most Soviet people after graduating from school (even without higher education) had a good understanding of geography, history, literature, could write an essay skillfully, and had basic information in the fields of mathematics, physics, chemistry, and biology. Twenty years later, the successes achieved have disappeared like smoke, which causes genuine surprise, mixed with ever-increasing concern for the condition of the younger generation. We see that the school is steadily losing functionality in almost all areas of its activities. The level of education, characterized by the results of passing the Unified State Exam, is falling catastrophically: in 2014, the minimum score for obtaining a certificate in the Russian language is 24, and in mathematics – 20 points. Scores in humanities subjects also decreased: in social studies - from 60 to 53, in literature - from 60 to 54, in history - from 56 to 46 points. This suggests that our graduates have practically no fundamental ideological guidelines, the most important component of which is ethnohistorical consciousness. To understand the changes that have occurred, it is necessary to consider a longer period of time, starting from the pre-revolutionary period, when the ethno-confessional consciousness of the people began to change. First of all, one can see that in pre-revolutionary times the alarming symptoms of spiritual illness, which the Holy Fathers of the Church spoke and wrote about, were already accumulating. In particular, Saint Theophan of Vyshensky defined: “... Evil principles have entered science and life” 327. These “evil principles” concerned, first of all, the spiritual core of the consciousness of the people, penetrating not only into the urban strata of society, but also into the countryside. One of the sources of penetration of the “evil principles” of liberalism into the broad masses of Russian society was the education system. Liberalism in the education system finally won by the 80s and 90s. XIX century Culturologist and political scientist I.G. Yakovenko writes: “The press, relatively free universities and zemstvos, freed from strict censorship, become the refuge of liberalism. The role of the zemstvo movement is especially significant in the development of Russian liberalism. Zemstvo self-government became a field for the practical implementation of liberal principles. Zemstvos were the environment to which liberal journalism and liberal-oriented university science gravitated” 328. In other words, zemstvos largely contributed to the formation of a new, non-traditional pedagogical environment, saturating Russian society of all classes, including the peasantry, with a nihilistic ideology. Saint Theophan already at that time had to explain the importance of spiritual life and the priorities of the moral education of a child. He writes in his work “The Path to Salvation”: “Through baptism, the seed of life in Christ is placed in the baby and is in him, but it is still, as it were, not his... Spiritual life, born by the grace of baptism in the baby, will become the person’s own, appear in its full form... when he, having arisen to consciousness, freely devotes himself to God... It goes without saying that after the baptism of the baby, a very important matter It is incumbent on parents and recipients: to lead the baptized person in such a way that, having come to consciousness, he recognizes the grace-filled powers within himself and accepts them with joyful desire, as well as the responsibilities associated with them and the way of life they require” 329. A simplified understanding of the world order usually seeks to get rid of the need to take into account the activity of spiritual entities called angels and demons. The saint explains to parents that “frequent communion of the Holy Mysteries of Christ (one might add: as often as possible) vividly and effectively unites him with the Lord... sanctifies him, pacifies him within himself and makes him impregnable to dark forces. Those who do this notice that on the day when the child receives communion, he is immersed in deep peace... Sometimes it is filled with joy and playfulness of the spirit... Holy communion is often accompanied by miracles. St. Andrew of Crete did not speak for a long time as a child. When the contrite parents turned to prayer and grace-filled means, then during communion the Lord, by His grace, loosed the bonds of the tongue, after which he filled the Church with streams of sweet speech and wisdom...” 330. Further, Saint Theophan notes: “Frequent carrying to church, application to the Holy Cross, the Gospel, icons has a great influence on children ... also at home - ... frequent presentation under icons, frequent making the sign of the cross, sprinkling with holy water, smoking incense ... in general - everything church miraculously warms and nourishes the grace-filled life of a child, and there is always the safest and most impenetrable fence from attempts by invisible dark forces, which are ready to penetrate everywhere into the developing soul in order to infect it with their breath” 331. Modern pedagogy, unfortunately, having taken the path of human-pleasing, has gone from the Catholic perversion of the dogma of original sin to present-day idolatry, elevating the child to the rank of an angel, ignoring the damage of his human nature. “From my youth passions have fought me” (antiphon of the All-Night Vigil). Saint Theophan writes on this occasion, drawing attention at the same time to the place and importance of parents in helping children in spiritual warfare: “When a child’s strength begins to awaken, one after another, parents and educators should increase their attention. For when, under the shadow of the means shown, the gravitation towards God increases and intensifies in them and draws forces after them, at the same time the sin living in them does not sleep, but intensifies to take possession of the same forces. The inevitable consequence of this is internal warfare. Since children are unable to lead it themselves, their place is wisely replaced by parents...” 332. In contrast to Western pedagogy (Rousseau, Pestalozzi, Locke, G. Spencer, etc.), which believes that a person is naturally good and the soul of a child is like a sheet of paper on which you can write anything, St. Theophan points out the damage to nature by sin: “The child does not yet speak, does not walk, has just learned to sit and take toys, but is already angry, envious, appropriating, being special, etc. action of passions" 333. As we see, Saint Theophan relies in his advice on education on Orthodox anthropology and on the teaching of spiritual warfare. At the same time, Theophan the Recluse noted the large-scale penetration of liberalism and pagan ideals, cultivated for centuries in the West, into the system of upbringing and education in Russia. “All current Western education in all its forms is the result of that movement that was given impetus by the revival. - It is the fruit of this latter. Why is it both in the spirit and in the body - both in the main and in the parts, everything is saturated with pagan principles hostile to Christianity. Anyone who touches him and becomes in any way close to him becomes, more or less, an enemy of Christ. This is evidenced by experience” 334. “In school education,” the saint notes, “non-Christian principles are allowed in, which spoil youth; non-Christian customs have entered society, which corrupt it upon leaving school” 335. It was the state education system of pre-revolutionary Russia that prepared the revolution. Nihilism, as disbelief in the Existence of God, intensively deforms and destroys the core of the ethnohistorical consciousness of the people. Thanks to the absorbed ideas of evolutionism, history ceases to be perceived from an iconographic perspective, loses its sacred meaning, which leads to the loss of understanding by the people of their special mission. This loss was fully reflected in the readiness to build a “new world” together with the God-fighting Bolsheviks. A new world can be built only if the “old” world is abandoned and destroyed “to the ground.” But during the Soviet period, the core of historical self-awareness was not destroyed. The fact is that the revolution in Russia took place under the influence of those who dominated at the end of the 19th and beginning of the 20th centuries. theories of social development that assume the presence of universal, permanent and unambiguously directed towards social progress factors. Such theories include the concepts of Hegel, Comte, Toynbee, Marx, Spencer, etc. Throughout the Soviet period, Marx's scheme of changing economic formations remained the dominant feature of historical thinking. The people began to build socialism and communism and world peace. After the destruction of the main structure-forming core of ethno-confessional self-identification during the Soviet period, in the new post-Soviet era the core of historical consciousness was resected, since the Marxist view of human history turned out to be untenable: many nations did not have a slave system; capitalism arose through the forced removal of peasants by wealthy Calvinists in England; No one is going to build communism. Instead of Marx’s inadequate historical concept, the mass consciousness was presented with the Sartrean approach of existential anti-historicism, where a person “thrown” into the world is forced to find himself in a space of universal absurdity. M.K. Mamardashvili says with sufficient reason that “in fact, existentialism describes a “genuine” person as a being that falls out of any organization of society and social consciousness... which dominates in a given society. And it is somewhere at the final point of this search for one’s individual human authenticity that a person (since he has already taken up this task) finds himself alone in the most monstrous way. Having thrown away everything “inauthentic”, she finds herself alone with her being, with the bottomless abyss of “nothing” - the meaninglessness and unattainability of everything and Further work on “debunking historicism,” begun by the existentialists, was carried out in parallel and successively by K. Popper 337 , R. Nisbet 338 , and in the 1980s–90s. – R. Budon 339, P. Sztompka 340, etc. Instead of the concept of development, they proposed a theory of change (transformation), which is based on “trends empirically recorded in various spheres of social life as similar, implementing one pattern (paradigm of change). The set of trends forms a single movement - the transformation of society, while individual trends are considered as interdependent or as autonomous, not related to cause-and-effect relationships with each other” 341. Thus, the nihilistic paradigm of history, as its dominance increased, led and continues to lead to the degradation of historical consciousness in the Russian education system. The concept of “historical consciousness” is used in his works by N.I. Ogarev, N.G. Chernyshevsky, A. S. Pisarev. It is also found in the works of V.O. Klyuchevsky, a major historian of the pre-October period, author of the widely known “Course of Russian History”. A special role in understanding the phenomenon of historical consciousness belongs to Academician M.A. Bargu, who considered it as a structuring element of culture, “since in each given era it reflected the dominant ideas about the world and the place of man in it, about society, viewed through the prism of space and time” 342. M. Bargh wrote: “It would be a mistake to reduce historical consciousness to “historical memory,” since this would mean identifying it only with the experience of the past, depriving it of the dimensions of the present and the future. In the same way, it is unlawful to equate historical and social consciousness without any reservations, since the first is only a dimension, a cross-section of the second. In other words, social consciousness is historical not only due to the fact that its content develops and changes over time, but also because in a certain way it is “facing” the past, “immersed” in history. Social consciousness acquires the dimension of historical consciousness (in the proper sense of the word) only under the condition that the “bundle” of time and space serves as a cognitive prism in the world of history. ... In its genesis, historical consciousness is the formation of differences and connections between times in the material and spiritual culture of each given human community, which is at the same time a condition for the historical stability of the bearer of this culture” 343. Doctor of Historical Sciences S.V. Perevezentsev rightly draws attention to the significant difference between history as a science and history as an academic discipline: “Historical science is a set of different theories, hypotheses, opinions, it is a field of diverse scientific discussions, and the presence of a common opinion among historians is very rare. Even the seemingly undoubted, namely many historical dates, are the subject of debate among scientists. In history, as an academic discipline, the situation is completely different. In the process of teaching history, the main attention is paid to the accumulation of knowledge, and knowledge that is, to one degree or another, generally recognized and established” 344. At the same time, teaching history as a science, and not as an academic discipline, not only does not form historical consciousness, but actually destroys it: “What are the results of this kind of teaching history? – asks S. Perevezentsev. – In the XIX-XX centuries. The more the education system developed in Russia, the more educated people became in the country, the more powerful the scientific, secular approach to history and, accordingly, only a critical attitude towards the past and towards the present gained, the stronger the desire of educated people became. give up your own story. This was most clearly manifested in six (the most striking) attempts at political coups: 1825 (“Decembrists”), 60–80s. 19th century (“populists”), 1905–1907 (the first Russian revolution), February 1917, October 1917 and, finally, the turn of the 80-90s. XX century. All these events... took place under the slogan “Let’s renounce the old world!” Thus, there is another contradiction, which has far-reaching consequences: reliance on knowledge and the development of critical thinking, i.e. An exclusively secular approach to history gives rise to among the younger generation... rejection, and even hatred, of the history of their own Fatherland” 345. In other words, S.V. Perevezentsev states that the nihilistic paradigm of history, as it increased its dominance in the Russian education system, led and continues to lead to the degradation of the historical consciousness of students and poses a threat to the stability and integrity of the state. The process has deepened even more recently under the influence of the philosophical concepts of pragmatism and existentialism, absorbed by the mass consciousness and recorded in the Federal State Educational Standard, which determine the format of teaching history 346 . First of all, this is reflected in the fact that the meaning of the story is lost, which is presented, if not as absurdity, then exclusively as a kaleidoscope of theatrical actions, although they have meaning in each episode, but are often not interconnected. A similar conclusion is made in the work of T.P. Putyatina: “Today, neither school nor university fully solves the problem of forming historical thinking. The historical process often appears to schoolchildren as a set of dates, names, and events. This leads to the fact that pupils and students are unable to trace cause-and-effect relationships in history and understand the patterns of historical development” 347. Therefore, quite rightly, Putyatina believes that “there is reason to talk about the disharmony of the value world of a modern schoolchild, who considers it possible to focus on different value systems, without taking into account the fact that the “collision” of value systems is one of the conditions for the emergence of a global social crisis and, above all, a cultural crisis” 348. And another judgment by Putyatina demonstrates the conclusions of our research on the virtualization of the world presented to students: “Today, the structures of historical consciousness are rapidly becoming saturated with myths, legends, and unreliable information. The scientific component is gradually washed out from the structures of the historical consciousness of social subjects, being replaced by everyday knowledge and false judgments” 349. The saturation of historical consciousness with myths, and often with myths and legends that humiliate the ethno-confessional self-awareness of Russians and other peoples of Russia, leads to negative results in the field of patriotic, family and labor education. As E.A. rightly asserts. Prikhodko and S.O. Lebedeva: “Historical memory determines the formation, functioning and intensity of historical consciousness. After all, only by studying the past, checking possible options and clarifying forecasts (since the number of options is always limited), can one predict the features of the future. Good knowledge of a sufficiently large number of relevant situations in the past allows us to build the most probable, and therefore practically correct, forecasts. Thus, the known past is embodied in the present. In the flows of information circulating in the system of society, along with current functional information, it is also necessary to see long-term, historical information, which illuminates the existential meaning of society, since this historical information combines all three time projections of society: its ancestral Past (genesis); specific Present (modernity); visible Future (explicit/implicit goal setting). It is obvious that the answers to these “eternal questions” fill the current information that forms social life with meaning” 350. Thus, the principles of spiritual, moral and information security require that the formation of historical thinking be carried out according to history textbooks, which reflect the clear meaning of the historical process, a vision of the place of our people in history through the prism of patriotism and traditional religious and cultural values. This approach poses the task of forming an ethnohistorical consciousness that perceives history in its iconographic representation, in conjunction with eternity. An example of such historical iconography is the Russian chronicles, where in past and ongoing events a meaning is sought, determined by the relationship of the people with God. The purposeful formation of the ethnohistorical self-awareness of the Russian people is impossible while maintaining the content of education in its existing form. Therefore, the primary task should apparently be the restoration of the traditional education system and the inclusion of confessionally oriented subjects in the educational process, many of which have already been developed in the system of Orthodox theological education. The principles of concern at the state level for protecting youth from harmful spiritual influences can be seen in the position of the Minister of Education, Admiral A.S. Shishkov, who worked in this field from 1824 to 1828. First of all, Alexander Semenovich Shishkov drew attention to the content of education, formulating the following in the “instructions given to the committees”: “All sciences must be cleared of all non-belonging and harmful speculations. The excessive variety and great variety of educational subjects should be prudently limited and concentrated, firstly, in those knowledges that are established by the very establishment of various educational institutions, and, secondly, in accordance with the knowledge to which students are destined” 351. Shishkov also pays great attention to education: “We should not lose sight of the fact that education alone is not education and is even harmful without the cultivation of morality, which cannot be found anywhere for a Christian outside the Church, that the Sovereign and the good of the fatherland require the education of young people as faithful sons of the church and faithful subjects, and that in this sense only an enlightened person should be considered well-educated” 352. There is no doubt that attempts to return to the Soviet policy of forcibly forming a certain “new people” from the peoples of Russia, which boiled down to the demand for a fight against traditional religions and cultures, and especially against “great-power Russian chauvinism,” are doomed to failure. The Russian people, like other peoples of the country, are increasingly consciously demanding a change in the ongoing educational policy of spiritual genocide towards the formation of a basic, core structure of students’ consciousness, which is a guarantor of the preservation of its historical existence. The dispersion of ethno-confessional and ethnohistorical consciousness, the blurring of system-forming basic concepts about the place of Russia among other countries and peoples, the uncertainty of the vector of education and the upbringing of younger generations on non-traditional values ​​and ideals have led to the fact that the education system is in a deep crisis. It is clear that to get out of this state, along with the tasks of financial and material support of the educational process, sooner or later, we will have to focus on religious and ideological problems of education and spiritual and moral education. A people divided into individuals loses its predictive capabilities and is unable to withstand impending disasters and disasters. In this context, the reflections of Theophan the Recluse in the words “On the Protection of the Most Holy Theotokos” on October 1, 1863 are remarkable: “Remember - then in the year 12 - the French came with the troops of other European nations - why do you think? in order to wean us from French life. We didn’t even come to our senses much, but now we’ve begun to forget again. And now for a whole year the Lord has been threatening you with the invasion of Europe. For nothing, do you think this anxiety? - No. This is God's intelligible voice to us! The Lord does not want to punish us... He wants us to come to our senses and correct ourselves, and as if he is telling us: look, correct yourself, otherwise I will send enemy Europe against you again, bestial and heterodox. Stop living in the French and heterodox way, and again embrace a pious, Orthodox Christian life” 353. This call is addressed to us living in the 21st century, since the essence of the West not only has not changed for the better, but, on the contrary, is becoming more and more “brutal and heterodox” in nature. The most significant task of the next period of development of our society, apparently, is to achieve synergy between the state education system and the pedagogical system of the people, which necessarily requires the presentation of a traditional ideal image (with a set of axiological principles and attitudes immanent to it), which, as an attractor of related systems, significantly influences the goals, objectives, content, structure, methods of teaching and upbringing. To achieve this, a serious change must occur in the mass consciousness, which must grow to understand the words of the saint: “Nowadays there are many false teachings circulating among us - corrupting teachings that undermine the foundations of faith, upset family happiness and destroy the well-being of the state” 354. The education system needs to be cleansed of these false and corrupting teachings, both at the level of educational content and at the level of teaching and upbringing methods. His Holiness the Patriarch noted: “Today school is the main factor and the main way of obtaining education. And I would like to draw attention to the fact that just as there are forces that work for human education, there are also things that can destroy this process” 355. 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