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СТАНОВЛЕННЯ ПОЛІТЕХНІЧНОЇ МОДЕЛІ ВИЩОЇ ОСВІТИ В КРАЇНАХ ЗАХІДНОЇ ЄВРОПИ

100%
Год Б.
Педагогічні науки: теорія, історія, інноваційні технології
|
2015
|
issue 9(53)
82-91
EN
The article analyzes development of the Polytechnic model of higher education in the countries of Western Europe. As a result of research it is found out that a new type of technical college originates from the French “Ecole Polytechnic”, founded in 1794. The French Polytechnic school provided basic training in fundamental sciences, after which students could continue their education in a specialized engineering school. The classic features of a new model of education acquired in Germany. General engineering and special knowledge were merged into one education institution. In German polytechnic schools operated one or more common for all special departments preparatory class in which there were studied the subjects that formed the general basis for any higher technical education. After obtaining the necessary physical-mathematical training, the students acquired knowledge in the special field of technology. Most of the polytechnic schools had four main departments: mechanical, chemical, construction, and engineering. Through a combination of theoretical education with professional and practical work and in scientific laboratories, the polytechnic graduates could solve complex engineering problems. In the middle of the XIX century in Germany started work on speeding up the academic process in the polytechnics, they imposed the same educational conditions, which were at that time in the universities: the same examinations, advanced study of Mathematics and Natural Sciences, the extensive use of subjects of a humanitarian cycle. The model of technical school, the branch range of which was close to the university, became a model for new polytechnic institutes and had been adopted by Russia, the USA, Japan, China and other countries. The main feature and the main educational and scientific advantage of the polytechnic model of higher education was under such principles as: technical versatility, in-depth study of fundamental disciplines, high-quality training at all stages of student learning, focus on the needs of the regional economy and the state as a whole.
2

РЕЛИГИОЗНО-ПЕДАГОГИЧЕСКИЕ ИДЕИ ГУМАНИСТА ЭРАЗМА РОТТЕРДАМСКОГО В ЕГО ФИЛОСОФСКОМ НАСЛЕДИИ (ХVI ВЕК)

100%
Год Б.
Педагогічні науки: теорія, історія, інноваційні технології
|
2015
|
issue 5(49)
67-77
EN
The article deals with religious and pedagogical ideas of humanist Erasmus of Rotterdam in his philosophical legacy. Is is stressed that the legacy of Erasmus of Rotterdam is the highest point of the development of Renaissance humanism, and not just «humanism», but «Christian humanism» – the name given to this direction, common in Northern Europe. Erasmus-teacher insisted on the importance of secular education. Sparing no effort, he promoted this idea among monarchs, diplomats, politicians, burghers and other segments of the population. The educational program of the Renaissance humanists covers a range of humanitarian knowledge – studia humanitatis (unlike studia divinitatis – the «divine Sciences»). It was the ancient classics, restored at a new level, as a result of hard work and years of searching. The main role was given to moral philosophy (ethics), which, together with other disciplines – literature, rhetoric, and history – was to form a «moral person», a worthy representative of the human race. Erasmus fought for education through education, through study of the texts of classical authors, which set out the basic tenets of morality. Traditionally, the basis of morality is a virtue, a radical in theology is called the four categories: prudence (wisdom), fortitude (courage), temperance and justice. Being a Christian and a theologian, Erasmus of Rotterdam was not particularly orthodoxy; he sharply criticized the Catholic Church, the ignorance of the clergy, the monastic institution, and so on. Humanist was a staunch opponent of dogmatism, religious fanaticism, intolerance for dissent, obscurantism. Erasmus did not oppose faith and knowledge, and sought to harmonize them. To the Scriptures, he came up as an object of scientific and philosophical reflection. If Luther considered it untouchable for the reason that Erasmus has done a great job by clearing the sacred texts from the medieval accretions and «dark places». The author concludes that the merit of Erasmus was the release of Christian doctrine its moral essence. He sought to make the ethics of Christianity the measure of everyday behavior and not the subject of scholastic debate. This experience is extremely valuable for educators, and Ministers of the Church in our time.
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