philosophical-pedagogical paradigms of education: Eastern traditionalism; the Greek
paideia; system of apophatic and cataphatic education of feudal society; universal
education as the ideal of the era of the enlightenment; state-religious paradigm of the
formation of Latin American civilizations before their conquest by conquistadors – one
can assert that they represent a product of reflection on those fractal objects of social
being – "invariant" that are extracted from the space of the dominant worldview.
The transition of mankind to the highest level of its civilizational structure – the
informational which demanded a radical breakdown of the basic foundations of the
previous technogenic civilization, both in the sphere of material and spiritual
production. To a radical modification of the basic principles it is necessary to attribute:
effective use of the intellectual potential of society; production of knowledge and
innovations; creation of national innovation systems; development and implementation
of convergent (NBIC) technologies; justification of humanitarian priorities for the
purpose of forming a new spiritual-moral worldview; in methodology – the
construction and implementation of the conceptual and instrumental models of the
future social environment and the rationale for the factors of its mega development.
The solution of these problems allows us to affirm the progressive, forward movement
from past paradigms in education to a modern one, which can be represented as
noospheric-informational. What is the new paradigm of education, what are the
semantic content of its architecture, why should it act as the imperative of a new
civilization?
When it comes to education as an imperative, it means that in education, in spite
of the efforts of the world community to form a unified educational space, it is
impossible to unify this socio-cultural phenomenon. First, it is necessary to take into
account the level of social development of countries, the speed of socioeconomic and
production processes in them. Secondly, to unify education means to elevate it to the
rank of social law. Education is characterized by necessary, essential, internal, stable
and repetitive links, but this is not a law. The imperative also has these connections,
but they are not strictly determined as in the law. Imperative is a requirement, a precept,
a command. It is valid only under certain conditions.
Exploring the content of the imperative, I. Kant reveals it through a system of
principles and rules that reflect the relationship between the objective and the
subjective. "The idea of an objective principle," writes I. Kant, "since it is compulsory
for the volition, is called the desire (of mind), and the formula of command is an
imperative. All imperatives are expressed through accomplishment" [4, p. 332].
At the same time, the imperative is not just a system of prescriptions, obligations,
reflecting the process of theoretical explanation of the need to assimilate a particular
discipline and attitude to mastering knowledge in general. It has the practical action
which is based on the concrete rule as the basis. "The Imperative," notes I. Kant, “i.e.
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