St. Tikhon’s University Review . Series IV: Pedagogy. Psychology

In this article it’s proposed an overview of biblical and religious foundations of Christian ecological ethics, which knowledge is necessary for teachers, missionaries and catechists, who appeal to environmental subject in both practical and worldview aspect in their close interaction. The author offers to examine the measure of present raising accusations against Christianity by some philosophers and publicists of “the biblical anthropocentrism” as well as studies worldview motivations underlying orthodox ecological ethics. The guiding principles of Biblical Hermeneutics are involved as a methodological base. Biblical Hermeneutics is a science about the principles of interpretation and understanding of sacred texts, the exegetic heritage of the Holy Fathers, relating to the field of Holy Tradition of Orthodox Church and contemporary conciliar documents and publications as well. It’s also examined the issue about the development of understanding the progress, worldview motivations and goal-setting in the cognition of the surrounding world by the man and interaction with it, in Natural Science fi rst of all, in the close connection with the measure of secularization of European culture and society. The analysis of sources carried out by the author obviously shows that the reason of ecological crisis is not Christian Theology and Christian worldview but on the contrary retreat from spiritual and moral values and establishments preached by the Church or their indifferent declaring, which have nothing in common with the real life in Christ i.e. baneful conversion from Christocentrism to secular anthropocentrism which is usual for the modern society. The practical conclusion from examination of some biblical and religious aspects is the complex of closely interrelated theological and ethical principles of organizing environmentally enlightened and constructive creation, developed within the framework of the traditional Christian paradigm

anthropology, apologetics, biosphere, person, science end faith, noosphere, the image and likeness of God, Orthodox culture, the principle of responsibility, religious education

1. Borejko E. V. Ekologicheskij krizis v russkom Pravoslavii (Ecological Crysis in Modern Orthodoxy), in http://ecoforum2.narod.ru/hem22/review1.htm (Date: 12.06.2013).
2. Chirkov V. I. Sady Valaama (The Gardens of Valaam), Saint-Petersburg, 1998.
3. Gajdenko V. P. 1995, in Voprosy filosofii, in http://filosof.historic.ru/books/item/f00/s00/z0000096/index.shtml (Date: 12.06.2013).
5. Gavrjushin N. K. 2006, in Vinograd, vol. 15, pp. 56-60.
6. Igumnov P. 1986, in Bogoslovskje trudy. Jubileynj sbornik «300 let MDA», pp. 174-187.
7. Igumnov P. 1989, Zhurnal Moskovskoj Patriarhii, vol. 2, pp. 70.
8. John F. Hot. in Gumanitarnj ekologicheskij zhurnal, in http://ecoforum2.narod.ru/hem32/digest2.htm (Date: 12.06.2013).
9. Jurevich D. at all. 2006, in Pravoslavnaja bogoslovskaja enciklopedja, vol. 11, pp. 360-390.
10. Kaleda G., Chernyshov S. N. 1999, in Pravoslavie i ecologja, pp. 165-166.
11. Kim N. 2003, in Raj i chelovek: nasledieprepodobnogo Nikity Stifata, pp. 270-272.
12. Kivva K. V. 1999, in Pravoslavie i ekologja, pp. 311.
13. Kuraev A. 1995, in Alfa i omega, vol. 4, pp. 33.
14. Kuraev A. Dary i anafemy. Chto hristianstvoprineslo v mir (Gifts and Anathemas. What Bring Christianiy in the World), in http://azbyka.ru/hristianstvo/sut/Kuraev_Dary_31-all.shtml (12.06.2013).
15. Kurnosov A. M. 1998, in Rozhdestvenskie chtenja, 1998, pp. 345.
16. Litvinova L. 2005, in Pravoslavnaja bogoslovskaja enciklopedja, vol. 9, pp. 109-116.
17. Losskij V. N. Ocherk misticheskogo bogoslovja vostochnoj Cerkvi. Dogmaticheskoe bogoslovie (The Mystical Theology of the Eastern Church. Orthodox Theology: An Introduction), Moscow, 1991.
18. Makarov D.I. Antropologja i kosmologja sv. Grigorja Palamy (The Anthropology and Cosmology of St. Grigorij Palama), Saint-Petersburg, 2003.
19. Moldavanov О. I. 1999, in Pravoslavie i ekologja, pp. 267-268.
20. Mumrikov О. 2012 “Chelovek v tehnicheskom mire: vyzovy 21 veka” (Human in Technical World: Challenges of XXI Century), in http://www.bogoslov.ru/text/2246328.html (Date: 12.06.2013).
21. Oldfieid R. 1990, in Globalnye i obshchechelovecheskie cennosti, pp. 196-202.
23. Sagan K. Rech, proiznesennaja 11 maja 1996 goda (Speech, Spoken on 11th May 1996), in http://ru.wikipedia.org/wiki/Pale_Blue_Dot (Date: 12.06.2013).
24. Shmelev I. S. Staryj Valaam (The Old Valaam), Moskow, Saint-Petersburg, 1997.
25. Sofronij. Starec Siluan Afonskj (Elder Siluan the Athonite), Moscow, 1996.
26. White L. 1990, in Globalnye problemy i obshchechelovecheskie cennosti, pp. 188-202.
27. Zavarzin G. A. 2003, in Vestnik RAN, in http://www.ras.ru/publishing/rasherald/rasherald_articleinfo.aspx?articleid=943b0eda-844a-4469-86ed-db5b6e09b41a (Date: 12.06.2013).
28. Zenkovskij V. V. Osnovy hristianskoj filosofii (The foundations of Christian philosophy), in http://azbyka.ru/hristianstvo/sut_2/zenkovskiy_osnovy_hristianskoy_philosofii_04-all.shtml#14 (12.06.2013).

Mumrikov Oleg

In the article the problem of the organization of moral education of school students on the basis of traditional values in the conditions of inclusive school is reviewed. The author shows that the problem of training of children with special educational needs becomes one of the major tendencies and problems of our society. Global experience testifies that the optimal response to this problem is the creation of an inclusive education system. In turn, the creation of an inclusive education system demands organizing of a whole series of social and pedagogical environment. The most important of them is the life system of moral education which is directed on formation of spiritual and moral qualities all subjects of education: students, teachers, parents. Based on the theoretical works of both of foreign, and Russian scientists, own pedagogical experience, the author shows that the most effective solution of problem of creation of the system of spiritual and moral education is in using of traditional spiritual and moral values. The article substantiates the conditions under which the process of spiritual and moral education on the basis of traditional values will be successful: use of activity approach as theoretic-methodological basis of this process; complementarity of traditional and innovative forms of educational work; implementation of the comprehensive pedagogical program of spiritual and moral education of subjects of inclusive educational space

education, education of man, spiritually-moral culture, Paradigms of Nurture, Aims, Values, Shortcomings, Strategies, Means, Environment and Disfunctions, tradition

Aljohina S. V. (ed.) Inkljuzivnoe obrazovanie (Inclusive education), Moscow, 2010.
2. Hunkaj Chzhan. Tradicionnie cennosti duhovnoj zhizni sovremennoj molodjozhi Rossii i Kitaja (The traditional values of the spiritual life of modern youth of Russia and China), Saint-Petersburg, 2007.
3. Iventev S. I. 2010, in Sistema cennostej sovremennogo obshestva, pp. 76-89.
4. Na puti k inkljuzivnoj shkole (On the way to inclusive school), USAID, 2007.
5. Nikolaev R. M. Tradicionnie cennosti kak konceptualnaja osnova kulturnoj identichnosti (Traditional values as the conceptual basis of cultural identity), Ekaterinburg, 2011.

Gorislavets Aleksandr

In the article intended for teachers of Orthodox culture, the fundamental ideas of spiritual-moral upbringing such as subject and content are viewed. Author shows that any education is characterized by existence of the subject, that is the sphere of human which the process of education is directed on. In order to claim the status of an independent kind of education, spiritual-moral education should be characterized by its subject a special area that it forms This area, which develops spiritual and moral education, is the spiritual and moral sphere of a person. The paper also shows that, just as any kind of education has its optimum content: mental has a system of scientific knowledge, aesthetic has art, etc., spiritual-moral education also has its optimum content — a system of religious culture. This is a substantial foundation of spiritual — moral education. But it does not exclude the possibility that the content of moral education includes other fundamental values: common to all mankind, national, corporate and individual. Thus, the certainty of a subject matter and content of moral education make it possible to assert that the spiritual and moral education is a distinct and irreplaceable by any other kind of education. In turn, understanding these constants of moral education is an essential premise for the optimal organization of the modern spiritual — moral education, functioning of which ultimately depends on the well-being of every Russian child.

spiritual-moral education, the subject of spiritual-moral education, the content of spiritual-moral education, the conditions of the realizations of spiritualmoral education

1. Bok D. Universitety i budush'ee Ameriki, (Universities and Future of America), Moscow, 1993.
2. Gegel G. V. F. Estetika (Aesthetics), Moscow, 1968, vol. 1.
3. Gegel G. V. F. Fenomenologija duha (Phenomenology of spirit), Saint-Petersburg, 1913.
4. Gegel G. V. F. 1972 “Rechi directora gimnazii. 29 sentjabrja 1809” (Speeches of Gymnasium Director. 29th September 1809), in Raboty raznyh let, Moscow, 1972.
5. Kant I. 1980 “O pedagogike” (About Pedagogic), in Traktaty i pis'ma, Moscow, 1980.
6. Monro P. Istorja pedagogiki (The History of Pedagogic), Moscow, 1913-1914, vol. 1.
7. Suhomlinskiy V. A. Rozhdenie grazhdanina (The Birth of the Citizen), Moscow, 1971.
8. Ushinskiy K. D. Pedagogicheskie sochinenja (Pedagogical Issues), Moscow, 1948, vol. 3.
9. Ushinskiy K. D. Rodnoe slovo (Native Word), Moscow, 1948.
10. Vahterov V. P. Nravstvennoe vospitanie i nachal'naja shkola (Moral Upbringing and Primary School), Moscow, 1987.

Men'shikov Vladimir

The article discusses the content and place of esthetical ideal in training of teachers to the spiritual and moral education of pupils in terms of internal conditionality of culture. The author draws attention to different understandings of concepts such as the esthetical ideal, aesthetic sense, aesthetic taste, talent and its nature in modern relativistic society and the Orthodox culture. The separation of esthetical ideal from its ethical framework leads to the substitution of modern art concepts of beauty and ugliness and provides the suggestive effect of light perception of aesthetic pleasure from aesthetic objects. Those factors deform the scale of values and meaning of the individual. This observation is illustrated by the results of survey conducted by the author in the years 2009–2013 among teachers in some regions of the country. Those results show that most of respondents who identified Christianity as their religious identity, don’t understand the essence of their own religious choice and its esthetical ideal. In those circumstances, teaching them «Orthodox culture» and conducting activities for spiritual and moral education of pupils on the basis of the values and traditions of Orthodoxy could lead to distortion of value foundations of the subject. The author draws attention to the fact that for Christian talent without moral principles has no value because an aesthetic ideal is viewed in the unity of the “beauty and goodness” and the indissolubility of Christian aesthetics and ethics, with their unified divine foundation. The article describes the author's experience in training teachers for the spiritual and moral education based on interactive methods of teaching and reconstructing of the everyday and pedagogical situations.

spiritual and moral education, teacher, Orthodox culture, the esthetical ideal, aesthetic sense, aesthetic object, aesthetic taste, talent, relativism, culture

1. Averintsev S. S. Ritorika i istoki evropeiskoi kulturnoi traditsii (Rhetoric and Beginnings of the European Cultural Tradition), Moscow, 1996.
2. Asmys V. F. Voprosi teorii i istorii estetiki (Theory and History of Esthetics), Moscow, 1968.
3. Butckevich O. V. Krasota. Priroda, sushchnost, formi (Beauty. Nature, Essence, Forms), Moscow, 1983.
4. Bychkov V. V. Estetica (Esthetics), Moscow, 2002.
5. Daniluk A. Y., Kondakov A. M., Tishkov V. A. (eds.) Konzepsiy duhovno-nravstvennogo razvitiya i vospitaniya lichnosti grazhdanina Rossii v sfere obshego obrazovaniya: proekt (Concept of Spiritual and Moral Development and Education of a Citizen of Russia in the Field of General Education: the Project), Moscow, 2013.
6. Klyuchevskiy V. O. Neopublikovannyje proizvedeniya (Unpublished Works), in www.historik.ru/books/item/f00/s00/z0000000/st016.shtml (Date: 24.04.2013).
7. Lyashenco P. V. Krasota i svyatost v filosofsko-esteticheskich vozzreniyach P.A. Florenskogo i N.A. Berdyaeva (Beauty and Holiness in the Philosophical and Aesthetic Views of P. A. Florenskii and N.A. Berdyaev), Moscow, 2011.
8. Rozina O. V. Duchovnye osnovy russkoy kultury (Spiritual Foundations of Russian culture), Moscow, 2009.
9. Suvorova I. M. Esteticheskaya kartina mira i problemi yeye formirovaniya (Esthetic Worldview and the Problems of Its Formation), Saint-Petersburg, 2006.
10. Yakovleva E. G. Estetiheskiy vkus kak kategoriya estetiki (Aesthetic Taste as a Category of Esthetics), Moscow, 1986.

Rozina Ol'ga

Devoting to the pedagogical issues of Svt. Ignat. Bryanchaninov’s works, the article reveals the person’s understanding, the process of spiritual personal growth. The article consists of the analysis of Svt. Ignat. Bryanchaninov’s important reports in which the anthropological and pedagogical problems were elaborated. The main points of Christian anthropology: creation of the world and a person, the first — born person’s staying in Paradise, The Fall, earthly life of humanity after the Fall are logically examined. From the pedagogical viewpoint it is shown what importance for upbringing has learning Svt. Ignat.’s creations in which the essence, aim and contents of moral education and personal development is revealed in detail, the principles, means and methods of moral and personal upbringing are proved. The fundamental problems of human existence, personal development, formation and upbringing are examined in the article. The article reveals the spiritual essence as a basis of human existence, determines the specific signs of spirituality. The analysis of literature shows that human spirituality is the foundation to determine all his life, his world outlook, consciousness, attitude to the world. The spirituality expresses the personal individuality, determines his motivational sphere. In the article it is underlined the necessity to study Bishop’s religious and pedagogical works where the decision of fundamental pedagogical issues are updated in our time.

patristic heritage, religious and pedagogical works, spirituality, spiritual and moral development, Gospel Commandments, Christian virtues, anthropological and pedagogical problems

Gatilova Natal'ia

The problem of sources for formation and development of professional and pedagogical consciousness and its semantic content is updated in the article. The author proves the urgency of the contemporary pedagogical appeal to Christian anthropological patristic heritage, to the experience of spiritual personal growth because that is patristic heritage which consists of both understanding and prophetic attitude to future. The phenomena composing content and mechanisms of evaluating person’s soul birth and transformation and his spiritual awakening in the process of upbringing are revealed in the article. The role of upbringing under conditions of post-modernistic values statement, of educational commercialization is viewed. Consequences of transformation of knowledge and education into a commodity for psychological and spiritual health of a person being developed are examined. Basing on the methodology of a holistic systematic and pragmatic approach to the person’s development, his personal and spiritual ascension the author makes a conclusion that contemporary teaching practice and Pedagogy as a science and a form of art responsible for personal education should be “lighted” with cultural and human ideas and focused on the utmost top meaning of human existence. The analysis of ecclesiastical literature shows that human knowledge without divine enlightenment is nothing but rationalism. If science helps to personal enlightening it is not simply able but should be used in our spiritual life. It is underlined in the article that the urgent problem of the contemporary Pedagogy is that of working out an adequate conception of moral education and personal development, his internal education, soul education, spiritual transformation.

semantic content of pedagogy, pedagogical consciousness, education of a person, psychological health, “ordinary” person, educational services, cultural sense, conceptional Pedagogy

1. Antony Surozhskij. Duhovnaya zhizn (Spiritual Life), Kiev, 2008.
2. Archimandrit Ioann (Maslov). Simfoniya. Po tvoreniyam Svyatitelya Tihona Zadonskogo (The Concordance. After Works by Tihon Zadonskiy), Moscow, 1996.
3. Bachtin M. M. Estetika slovesnogo tvorcestva (The Aesthtics of Verbal Creative Work), Moscow, 1986.
4. Bim-Bad B. M. Put k spaseniyu: pedagogicheskaya anropologiya I. Kanta (The Way to Salvation: Pedagogical Anthropology of I. Kant), Moscow, 1994.
5. Ilin I.A. Put k ochevidnosti (The Way to Evidence), Moscow, 1993, vol. 2.
6. Leontev D. A. 2011, in Voprosy psichologii (The Issues of Psychologi), vol. 1, pp. 10-12.
7. Mamardaschvili M.K. Kak ya ponimayu filosofiyu (How I Understand Philosophy), Moscow, 1990.
8. Porfirij Kavsokalivit. Tsvetoslov sovetov (The Antologion of Advices), Moscow, 2008.
9. Puzypej A. A. Psychologiya. Psychotechnika. Psychagogika (Psychology. Psychotechnics. Psychogogy), Moscow, 2005.
10. Uschinskij K. D. Pedagogicheskie sochineniya (Selected Pedagogical Works), Moscow, 1950, vol. 10.
11. Zenkovskij V. V. 2003, in Voprosy filosofii, vol. 12.
12. Zinchenko V. P. Zhivoe znanie: psichologicheskay pedagogika (The Live Knowledge: Psychological Pedagogics), Samara, 1996.

Lifintseva Nina

The article presents pedagogical views and activities of S.S. Gogotsky, the representative of the Kiev philosophy school in the middle of XIX century. Gogotsky for a long time lectured philosophy(as well as Polish and German languages) at the Kiev Clerical Academy, and pedagogy at the Imperial University of St. Vladimir, where he headed the Pedagogics department. In the second half of the XIX century Gogotsky was known first of all as the author of «Philosophical lexicon» — the fi rst multivolume philosophical dictionary in Russia, an outstanding phenomenon in the Russian philosophical literature. Soviet pedagogy forgot his name, but now an interest in his art revives. S.S. Gogotsky passed his pedagogical and philosophical views not only to his University students, but also to the future teachers from his classes at the Higher women's courses, where he was the fi rst Director. His pedagogical works were synthesized from several Sciences: philosophy, pedagogy and psychology. They were founded on a humanistic basis of the Christian worldview. Pedagogy for Gogotsky was not a synonym for «education»; he considered it as «a science of an educational upbringing». Gogotsky considered the task of pedagogy as a development of the human forces and capabilities, which will allow any person develops and self-educates successfully. One of the most important stages of the pedagogical process was a religious upbringing and education. The industrial revolution in Russia in the second half of the XIX century put scientific achievementsin a basis of development and existence of the society. Nevertheless, Gogotsky hoped that the Religious foundation could save a harmonious personality in man, and, ultimately, to save humanity from the chaos and self-destruction.

S. S. Gogotsky, philosophy, pedagogic, medical`s science, psychology, Kiev philosophy school, education, spiritual education, history of pedagogics, progress

1. Belenchuk L. N., Prokofyeva E. A. 2010, in Novoe v psihologo-pedagogicheskih issledovanjah, 2010, vol. 4, pp. 176-189.
2. Yurkevich P. D. Filosofskie proizvedenja (Philosophical Works), Moscow, 1990.

Prokof'eva Elena

The article is devoted to research of creativity as an aspect of spiritual development and education of the identity of a person in Simeon Lyudvigovich Frank's philosophical heritage. The philosopher considers creative process as the process of unceasing formation of a personality, its continuous moral improvement. The views of S. L. Frank on creativity as the most important fundamental existential generic characteristic of a person are considered in the article. God defines life of a person as «free self-life» and a being in which he continues creation of the world. Lack of creativity testifies to an abnormal condition of a person. This is creative spiritual activity of a person that brings something new in life. A human as a person has the aspiration to creative activity which carries out the phenomena with their own internal value. On the basis of methodology of complete approach to development of a human, his personal, spiritual ascension the author comes to the conclusion that creativity is the basis of development of the person and guarantee of his moral behavior. Since a person can develop only in live communication with God and in creative disclosure, Frank considers the care of the spiritual — moral and creative development of the personality as the most important debt of the person. Frank defines creativity as «something» that does not belong to objective reality, but partially originates from reality as existing potentiality which he defines as life in the form of self-creativity. On the one hand, creation is born from inspiration, thus the artist only participates in expression of reality in the objective world. On the other hand — the result of creativity clears only when the artist has made the necessary action for the expression of «something» from his soul.

creativity, personality, art, soul, soul life, spirit, consciousness, selfconsciousness, self, morals, objective reality, spiritual reality

1. Bichkov V. V. Malaya istoriya vizantjskoj estetiki (Little History of the Byzantine Aesthetics), Kiev, 1991.
2. Nazarov V. N. Vvedenie v teologju (Introduction to Theology), Moscow, 2004.

Khaustova Nadezhda

In the article the nature of innovative processes is revealed in the context of modern scientific approaches aimed at finding answers to questions: what is creativity? what is development of creative abilities? The author points out the fact that modern science giving the definition of the creativity on the whole can not yet define the nature of human creative abilities. The author believes that it is not by chance. The problem of understanding of the process of getting knowledge and discovering can not be solved with the help of research approaches that exclude spirituality of a man. The article reveals the approach aimed at understanding a human as originally a spiritual being. Spirituality is the most important characteristic of a person. It is stated in the ability of cognition, guiding of the voice of conscience, striving for perfection. Only spiritual sphere determines the norm of humanity. The Holy Fathers heritage lets us to get closer to comprehension of the mystery of spirituality and spiritual knowledge, especially in the works of Theophan the Recluse. He substantiated the idea of synergism of the cognitive process as a unity of mental process of a person and knowledge that God gives to a man. As the spiritual basis is dominant in the knowledge, spiritual cognition should be put into the basis of mental education: it will be the most important factor of development of human creativity. So, the material issues of Theophan the Recluse allows to understand and organize the mental education properly. It makes possible not only to understand creativity and creative abilities of a person correctly but it also enables the real development of human creativity. Keywords: innovation, anthropology, education, Holy-father heritage, insight, spirituality, mind, spiritual-moral development of human, creation, innovative processes, creative skills, mental education.

innovation, anthropology, education, Holy-father heritage, insight, spirituality, mind, spiritual-moral development of human, creation, innovative processes

1. Dolzhenko O. V. Universitet v tochke Omega (University at Omega), Moscow, 2010.
2. Losskij V. N. Ocherk misticheskogo bogoslovja Vostocnoj Cerkvi (Essay of Mystical Theology of Easter Church), Moscow, 1991.
3. Podymova L. S. Vvedenie v innivacionnuju pedagogiku (Introduction to Innovative Pedagogy), Kursk, 1994.
4. Pushkin V. N. Euristica — nauka o tvorcheskom myshlenii (Heuristic — Science of Creative Thinking), Moscow, 1967.
5. Slobodchikov V. I. Antropologicheskaja perspektiva otechestvennogo obrazovanija (Anthropological Perspective of Native Education), Ekaterinburg, 2009.
6. Zapesockij A. S. Obrazovanie: filosofija, kulturologja, politika (Education: Philosophy, Cultural Studies, Policy), Moscow, 2002.
7. Zenkovskij V. V. Osnovy hristianskoj filosofii (The Elements of Christian Philosophy), Moscow, 1997.

Khokhlova Anna

The conducted historical and theoretical review acquaints a reader with a state of the problem of faith in psychology. Basing on an analysis of foreign and domestic researches of faith, the author elicits their theoretical background. The gnoseological “skew” in understanding of faith as a psychological phenomenon is stated as well as methodological errors in researches of faith are fixed: elementarism, abstractness etc. Diff erent definitions of faith in psychology and philosophy are analyzed critically, the limits and philosophical foundations of definitions are disclosed. The structure of faith, proposed by scholars, is considered, the properties of faith are analyzed. The diff erences of concepts such as “faith”, “confidence”, “trust”, “belief” are noted. The author of article considers that the exploration of faith as a person’s relation is the most perspective approach. The concept “relation” allows to generalize all phenomenal manifestations of faith in a uniform construct. Faith is connected with a making of meaning process and is the precondition of any human activity (B.S. Bratus). Faith gives a complete image of the future which motivates a person, convincing that plans he or she has are realistic and achievable. The conducted theoretical analysis showed that the problem of faith in psychology is not identified, and various interpretations of this phenomenon are difficult to conceptualize. Psychological investigations of faith have no refl exive character. However, identification of the problem is possible if to be based upon general scientific and general psychological methodologies. As the author of article supposes, contemporary psychology needs to answer a question: whether is the problem of faith a kind of “pseudo-problem” in psychology, and a concept of faith — superfluous?

faith, problem of faith, psychological approach, philosophical approach, gnoseologism, knowledge, consciousness, belief, meaning, making of meaning

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Dvoinin Aleksei

In this paper discusses various approaches to understanding infantilism in the philosophical and psychological studies. Is given the author's definition of psychological infantilism. Distinguished components of infantilism: the unwillingness to take responsibility for their own behavior, lack of independence, the weak development of refl ection, naivety. As well as a detailed study of risk factors for psychological infantilism in adolescence, namely, the type of family education. The methodological basis of the study are: 1) the existential approach, 2) dispositional approach, and 3) an integrated approach. In this paper, these approaches are shown in the integration of knowledge about the infantilism of different specialties and disciplines of research. In an empirical study is presented: identification of the components of infantilism in adolescence, to establish the type of family education in youth with a strong performance on the components of infantilism, and establish the relationship between the components of infantilism and the type of family education in adolescence. To solve these problems used techniques: the questionnaire, the questionnaire «The level of subjective control», the 16-factor personality questionnaire R. Kettela, the test «Parent — Adult — Child», a test of self-actualization E. Shostroma, methods Eidemiller EG, Yustitskisa B. B. «The analysis of family relationships», the correlation analysis. The study found that in a group of young people with high rates on components of infantilism in interpersonal relationships externalities prevalent type of control, low self-reliance, independence, self-control, emotional instability, the dominance of the position of «child». In the correlation analysis, it was discovered the relationship between the components of the infantile character in youth, and these types of family education as «pandering» and «giperprotektsiya».

Infantilism, psychological infantilism, refl ection, internal locus of control, external locus of control, type of family education, giperprotektsiya, gipoprotektsiya

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Egorova Anastasiia