The article is addressed to the period of formation in the Russian pedagogical anthropology, when various aspects of philosophical and anthropological foundations of pedagogy, including - the question of the ultimate goal of teaching were actively discussed. Various interpretations of the concept of “goal of education”, which are represented in the works of local authors and the secular clergy, and under the influence of any foreign pedagogy and teaching of the Orthodox tradition. Common and distinct features in the views of the authors of the period are revealed, as well as the inability to prove the formal separation of them secular and religious in determining the purpose of pedagogical activity.
the purpose of education, philosophical foundations of education, the origins of educational anthropology in Russia, education of the perfect man, Christian ideal of perfection, training “for the earth and sky”.
Конец XVIII − середина XIX в. − это период активного поиска в России антропологических основ педагогической теории и практики, зарождения педагогической антропологии. Одним из обсуждавшихся в те годы был вопрос о высшей цели воспитания и назначении педагогической деятельности как таковой. Он был связан с философскими и мировоззренческими идеалами, различной трактовкой сущности человека и цели его бытия в мире. Как отмечает В.Б. Куликов, теоретические основы воспитания всегда отражают фундаментальный мировоззренческий подход к человеку и «…педагогическая антропология в ее первом историческом опыте была порождена вопросами, проистекающими из глубины самой жизни, вопросами философскими по своей сути» [9, с. 41]. В XVIII в. педагогическая мысль России испытывала влияние идей французского Просвещения, основанного на отказе от средневекового теоцентризма и вере в широкие возможности человеческого разума в деле научного, политико-правового, нравственного совершенствования общества. В русле этого влияния воспитание и образование рассматривались, например И.И. Бецким (1704–1795), как средство формирования полезного для государства человека, «доброго и прямого гражданина» [3]. Однако ряд педагогов данного периода видели конечное назначение педагогической деятельности не столько в социальном, сколько в антропологическом ракурсе.
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