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The philosophical concept of G.G. Shpet in the paradigm of the socio-cognitive approach

Authors: Olga, Stukalova; Maxim, Lazarev;

The philosophical concept of G.G. Shpet in the paradigm of the socio-cognitive approach

Abstract

{"references": ["\u041a\u043e\u0433\u043d\u0438\u0442\u0438\u0432\u043d\u0430\u044f \u043f\u0435\u0434\u0430\u0433\u043e\u0433\u0438\u043a\u0430: \u0443\u0447\u0435\u0431\u043d\u043e-\u043c\u0435\u0442\u043e\u0434\u0438\u0447\u0435\u0441\u043a\u043e\u0435 \u043f\u043e\u0441\u043e\u0431\u0438\u0435 / \u0420.\u0425. \u0413\u0438\u043b\u044c\u043c\u0435\u0435\u0432\u0430, \u0410. \u0420. \u041a\u0430\u043c\u0430\u043b\u0435\u0435\u0432\u0430, \u0410.\u0421. \u041a\u0430\u0446, \u0415.\u042e. \u041b\u0435\u0432\u0438\u043d\u0430, \u0412.\u0428. \u041c\u0430\u0441\u043b\u0435\u043d\u0438\u043a\u043e\u0432\u0430, \u041b.\u042e. \u041c\u0443\u0445\u0430\u043c\u0435\u0442\u0437\u044f\u043d\u043e\u0432\u0430, \u0422.\u041c. \u0422\u0440\u0435-\u0433\u0443\u0431\u043e\u0432\u0430, \u041b.\u0410. \u0428\u0438\u0431\u0430\u043d\u043a\u043e\u0432\u0430; \u043f\u043e\u0434 \u043d\u0430\u0443\u0447. \u0440\u0435\u0434. \u0415. \u042e. \u041b\u0435\u0432\u0438\u043d\u043e\u0439. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c: \u0424\u0413\u0411\u041d\u0423 \u00ab\u0418\u043d\u0441\u0442\u0438\u0442\u0443\u0442 \u043f\u0435\u0434\u0430\u0433\u043e\u0433\u0438\u043a\u0438, \u043f\u0441\u0438\u0445\u043e\u043b\u043e\u0433\u0438\u0438 \u0438 \u0441\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u044b\u0445 \u043f\u0440\u043e-\u0431\u043b\u0435\u043c, 2020. \u2013 228 \u0441.", "\u041b\u0430\u0437\u0430\u0440\u0435\u0432 \u041c.\u0410. \u041a \u0432\u043e\u043f\u0440\u043e\u0441\u0443 \u043e \u0441\u043e\u043e\u0442\u043d\u043e\u0448\u0435\u043d\u0438\u0438 \u0444\u0438\u043b\u043e-\u0441\u043e\u0444\u0441\u043a\u043e\u0433\u043e \u0438 \u043e\u0431\u0440\u0430\u0437\u043d\u043e\u0433\u043e \u043f\u043e\u0437\u043d\u0430\u043d\u0438\u044f \u043c\u0438\u0440\u0430 // \u0413\u0443\u043c\u0430-\u043d\u0438\u0442\u0430\u0440\u043d\u043e\u0435 \u043f\u0440\u043e\u0441\u0442\u0440\u0430\u043d\u0441\u0442\u0432\u043e. \u041c\u0435\u0436\u0434\u0443\u043d\u0430\u0440\u043e\u0434\u043d\u044b\u0439 \u0430\u043b\u044c-\u043c\u0430\u043d\u0430\u0445. \u2013 2013. \u2013 \u0422. 2, \u2116 4. \u2013 \u0421. 666\u2013674.", "\u041b\u0435\u0432\u0438\u043d\u0430 \u0415.\u042e., \u041d\u0438\u043a\u0443\u043b\u0438\u043d \u0421.\u0413. \u0421\u043e\u0446\u0438\u043e\u043a\u043e\u0433\u043d\u0438\u0442\u0438\u0432\u043d\u044b\u0439 \u043f\u043e\u0434\u0445\u043e\u0434 \u0432 \u043a\u043e\u043d\u0446\u0435\u043f\u0446\u0438\u0438 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u044f \u0432\u0437\u0440\u043e\u0441\u043b\u044b\u0445 // \u041f\u0440\u043e\u0444\u0435\u0441\u0441\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0435 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435 \u0432 \u0420\u043e\u0441\u0441\u0438\u0438 \u0438 \u0437\u0430 \u0440\u0443\u0431\u0435\u0436\u043e\u043c. \u2013 2019. \u2013 \u2116 4 (36). \u2013 \u0421. 106\u2013112.", "\u041b\u0435\u0432\u0438\u043d\u0430 \u0415.\u042e., \u041c\u0443\u0445\u0430\u043c\u0435\u0442\u0437\u044f\u043d\u043e\u0432\u0430 \u041b.\u042e. \u0420\u0430\u0437\u0432\u0438\u0442\u0438\u0435 \u0427\u0435\u043b\u043e\u0432\u0435\u043a\u0430 \u0437\u043d\u0430\u043d\u0438\u044f \u0432 \u0440\u0430\u043a\u0443\u0440\u0441\u0435 \u043a\u043e\u0433\u043d\u0438\u0442\u0438\u0432\u043d\u043e\u0439 \u043f\u0430\u0440\u0430-\u0434\u0438\u0433\u043c\u044b // \u041a\u0430\u0437\u0430\u043d\u0441\u043a\u0438\u0439 \u043f\u0435\u0434\u0430\u0433\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0439 \u0436\u0443\u0440\u043d\u0430\u043b. \u2013 2020. \u2013 \u2116 3 (140). \u2013 \u0421.8\u201318.", "\u041c\u0430\u0440\u0446\u0438\u043d\u043a\u043e\u0432\u0441\u043a\u0430\u044f \u0422.\u0414. \u0413\u0443\u0441\u0442\u0430\u0432 \u0413\u0443\u0441\u0442\u0430\u0432\u043e\u0432\u0438\u0447 \u0428\u043f\u0435\u0442 \u2013 \u0436\u0438\u0437\u043d\u044c \u043a\u0430\u043a \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0430 \u0442\u0432\u043e\u0440\u0447\u0435\u0441\u0442\u0432\u0430 // \u041f\u0441\u0438-\u0445\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f. \u2013 2009. \u2013 \u0422. 2, \u2116 4. https://doi.org/10.54359/ps.v2i4.995", "\u041c\u044f\u0441\u043d\u0438\u043a\u043e\u0432 \u0412.\u0421. \u0413\u0443\u0441\u0442\u0430\u0432 \u0428\u043f\u0435\u0442: \u0442\u0440\u0443\u0434\u044b \u0438 \u0433\u043e\u0434\u044b. \u0421. 5\u201332 / \u0428\u043f\u0435\u0442 \u0413.\u0413. \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u043a\u0430\u043a \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0430 \u043b\u043e-\u0433\u0438\u043a\u0438. \u041a\u0440\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438 \u043c\u0435\u0442\u043e\u0434\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438\u0441\u0441\u043b\u0435-\u0434\u043e\u0432\u0430\u043d\u0438\u044f. \u041c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u044b. \u0412 2 \u0447. \u2013 \u041c.: \u041f\u0430\u043c\u044f\u0442\u043d\u0438\u043a\u0438 \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u043e\u0439 \u043c\u044b\u0441\u043b\u0438, 2002. \u2013 1168 \u0441.", "\u041e\u043b\u0435\u0441\u0438\u043d\u0430 \u0415.\u041f. \u0424\u0443\u0442\u0443\u0440\u0438\u0437\u043c \u043a\u0430\u043a \u044d\u043a\u0441\u043f\u0435\u0440\u0438\u043c\u0435\u043d\u0442 \u043d\u0430\u0434 \u0432\u0440\u0435\u043c\u0435\u043d\u0435\u043c // \u0413\u0443\u043c\u0430\u043d\u0438\u0442\u0430\u0440\u043d\u043e\u0435 \u043f\u0440\u043e\u0441\u0442\u0440\u0430\u043d\u0441\u0442\u0432\u043e. \u041c\u0435\u0436\u0434\u0443\u043d\u0430\u0440\u043e\u0434\u043d\u044b\u0439 \u0430\u043b\u044c\u043c\u0430\u043d\u0430\u0445. \u2013 2013. \u2013 \u0422. 2, \u2116 2. \u2013 \u0421. 345\u2013354.", "\u0428\u043f\u0435\u0442 \u0413.\u0413. \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u043a\u0430\u043a \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0430 \u043b\u043e\u0433\u0438\u043a\u0438. \u041a\u0440\u0438-\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438 \u043c\u0435\u0442\u043e\u0434\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f. \u0412 2 \u0447. \u0427. 1. \u041c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u044b / \u041e\u0442\u0432. \u0440\u0435\u0434.-\u0441\u043e\u0441\u0442. \u0422. \u0413. \u0429\u0435\u0434\u0440\u0438\u043d\u0430. \u2013 \u041c.; \u0421\u041f\u0411.: \u0423\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442\u0441\u043a\u0430\u044f \u043a\u043d\u0438\u0433\u0430, 2014. \u2013 510 \u0441.", "\u0428\u043f\u0435\u0442 \u0413. \u0413. \u041c\u044b\u0441\u043b\u044c \u0438 \u0441\u043b\u043e\u0432\u043e. \u0418\u0437\u0431\u0440\u0430\u043d\u043d\u044b\u0435 \u0442\u0440\u0443\u0434\u044b. \u2013 \u041c.: \u0420\u041e\u0421\u0421\u041f\u042d\u041d, 2005. \u2013 688 c."]}

The purpose of the article is to give a brief overview of the philosophical ideas of the outstanding Russian scientist G.G. Shpet in the context of the conceptual positions of the socio-cognitive approach developed at the Institute of Pedagogy, Psychology and Social Problems (E.Yu. Levina and others). It is shown that the connection with the philosophy of Shpet of this approach is determined by a number of factors – first of all, by the fact that the socio-cognitive approach focuses on the subjectivity of the educational process: a person who is open to development is always at the center of education. It is concluded that the reliance on the ideas of G.G. Shpet in the implementation of the socio-cognitive approach into practice makes it possible to focus the attention of specialists in the field of education on the choice of optimal conditions for the professional training of a “man of the future”, capable of a conscious understanding of the meanings of being.

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Keywords

concepts, socio-cognitive approach, G. G. Shpet, linguistic consciousness, cultural conformity, human conformity, higher education

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