rule that is characterized by the obligation... and which means that if the mind fully
determined the will, the act would have to be done according to this rule” [5, p. 25].
But these rules are subjective or maximal in content.
However, the concept of imperative I. Kant applies to morality, formulating the
content of both the conceptual (theoretical) model, and the instrumental (practical)
model of the subject's behavior. The imperative in education also has as its basis a
practical action, as a component of its structural organization as a whole. This practice
reflects: and the attitude of the trainee to the process of the mastering knowledge; and
the ability to continuously replenish personal knowledge, based on the methodology
acquired in the education process; and the ability to apply this knowledge in their daily
activities.
Imperatives reflect constantly developing system of the relations between subjects
of this process in education. The imperative comprises implicitly possibilities of
awakening and stimulation of consciousness.
On the basis of accounting for the development of education and science in the
new conditions associated with the transition to the information civilization of
humanity and the sharply increasing responsibility of the educated person to society,
the imperative can be interpreted as an urgent requirement as follows. In the modern
information-computer world, society are guided by such information, which will
maximally contribute to the progressive and constructive solution of the tasks of
mankind, the sustainable development of all spheres of its vital activity, will not be a
threat to his life, and will contribute to its all-round development. The tool for
implementing such an imperative is education; it must form a new specialist with a
wide range of knowledges and skills; and can constructively apply them in their
practical activities.
The palette of views on the essence of the new education paradigm is very diverse
and contradictory. Both in the philosophy and in the pedagogy emerged a multitude of
models for the formation of a new civilization system. But are they all acting as a
paradigm, which, according to T. Kuhn, is recognized by the entire scientific
community? He writes: "The paradigm is that unites a member of the scientific
community, and, on the contrary, the community consists of people who recognize the
paradigm" [6, p. 226]. The presence of a multitude of competing conceptual-theoretical
models of education and the possibility of choosing one of them is a norm, and not an
anomaly. But they certainly do not appear in the form of a paradigm. T. Kuhn,
explaining the content of the paradigm, wrote: "By the paradigms, I mean the scientific
achievements recognized by all, which for a certain time give a model of posing the
problem and their solutions" [6, p. 17].
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