Educational resources of the museum "Losev's House" and their use in teaching philosophy

Saenko Natalya Ryafikovna ORCID: 0000-0002-9422-064X Professor of the Department of Humanitarian Disciplines, Moscow Polytechnic University 38 Bolshaya Semyonovskaya str., Moscow, 107023, Russia rilke@list.ru

Yakushkina Natalya Viktorovna ORCID: 0000-0001-8178-6778 PhD in Philosophy Candidate of Philosophical Sciences, Associate Professor of the Department of Humanities, Moscow Polytechnic University 38 Bolshaya Semyonovskaya str., Moscow, 107023, Russia nvyakushkina@mail.ru

The classical formulation of the concept of "philosophy" as an interconnected system of the most general knowledge about the world and man's place in it has, like the formulation of the main question of philosophy, also its second side. The historical genesis of knowledge, at all times referred to as philosophical in one way or another, has a pronounced and intrinsically discursive character, revealing itself in the constant confrontation of many particular philosophical theories, concepts, ideas, views and representations belonging to specific historical thinkers. In this regard, philosophy as such is not only a system of knowledge, but also a dispute, discussion, discourse accompanying the historical development and intellectual improvement of human civilization – a dispute in which the eternal truth of philosophy is eternally born.

It is necessary to imply a pluralism of opinions, judgments, views, ideas, philosophy has historically developed in this way because in fact, by teaching and learning the history of philosophy, to teach (and learn) It is not always possible to philosophize in this way. Therefore, the content side of philosophy develops as a kind of harmony, as a balanced balance between a multitude of objective truths of philosophy and a multitude of subjective judgments about them. In this regard, for the historically established philosophical tradition, the question of how exactly philosophy should be taught remains extremely acute. ^{[15, p. 74]} Progressively developing together with other branches of spiritual activity of the individual and society and in many ways similar to them, philosophy is constantly searching for the most effective and effective ways and means of transmitting the most important experience of philosophical comprehension of the world and man to the next generations of future intellectuals, thereby paying due attention to each new possible form ^{[16, p. 41]}. In this regard, for example, the museum of an outstanding thinker, who was ahead of time itself in his philosophical work, may well be considered as such a promising educational form or model of the educational space, which, in essence, determined the relevance of this research.

The purpose of the study is related to its relevance, and is defined as an assessment and analysis of the opportunities provided by the educational resources of the Losev House Memorial Museum (Moscow). The article uses the method of analyzing text materials, content analysis, functional analysis of the educational environment in real and virtual educational space, as well as cross-factor analysis of a number of sources by parameters, the study of the content of which contributed to the achievement of the stated research goal.

At all times, full-fledged philosophical education could not be limited only to educational practices themselves, even in the broadest sense of the word, necessarily including also a number of educational aspects aimed primarily at the formation and development of individual skills of independent and critical thinking, defining the contours of the general intellectual culture of the individual in its form, which It is intended to become a means of reflecting and representing the highest achievements that determine the actual level of historical development of philosophy ^[13]. Thus, in the era of modern information culture, the usual transmission of educational information is rapidly losing both its general meaning and its former positions, yielding to their purposeful formation of the student's educational motivation, followed by an increase in the level of his autonomy and subjectivity of participation in the educational process, which historically is most characteristic of philosophy in comparison with other types of human cognitive activity. This is a complex and highly individualized educational task by means of its implementation, for the successful solution of which really radically new, innovative forms and models of learning are needed, assuming the presence of some educational space within which conditions for the fullest possible immersion of the student in the process of acquiring new knowledge, the depth of which can be It is evaluated in such parameters as motivation, interest, accessibility, visibility and ease of managing the process of using educational resources of such a place of study. In this regard, the educational space of a modern museum – both real and interactive – with the right organization acquires enormous potential and opens up a whole range of possibilities.

The idea of the A. F. Losev Memorial Museum was formed in the process of working with the archives and the memorial book collection of the philosopher, as well as on the basis of the work of the cultural and educational society "Losev Conversations", which since 1990 has been working to preserve the traditions of Russian philosophical thought. Active public and educational work, in which, under the leadership of A. A. Tahogodi, people of different generations actively joined, united by the desire to preserve and make available the legacy of A. F. Losev, transformed into an educational and educational movement. The logical consequence of this work was the establishment in 2004 of the Losev House Library for the History of Russian Philosophy and Culture, which opened to the public in 2004 in the house where A. F. Losev lived for a little less than half a century ^[5]. The library was conceived as free and publicly accessible, and in this capacity it continues to work and develop, having collected a significant fund of literature and media resources not only on philosophy, but also on history, cultural studies, religious studies, art studies and other humanitarian disciplines. In 2006, a permanent memorial exhibition dedicated to the great Russian philosopher was opened in the Losev Scrap.

Thus, the memorial museum of the great Russian philosopher A. F. Losev on the Arbat was largely conceived and organized precisely as a cultural, educational and educational space. Every museum remains a collection of primary sources and a space for detailed retrospection of philosophical heritage, and in the conditions of modern information culture, such opportunities can be effectively used to concentrate the philosophical reflection of a potential museum visitor on the most important achievements and ideas, which, in turn, will help him subsequently navigate information flows, and develop the most effective navigation skills in this a lot of information. In addition, a high level of visibility and the possibility of visualizing exhibits from the museum collection forms more stable skills of personal reading and understanding of the cultural code of the corresponding historical epoch, which in a purely educational institution can be done, as a rule, with less effect, whereas for a philosopher this skill was and remains one of the most important. By activating educational motivation in this way, the museum space thereby creates a special form of interactive interaction between the perception of the museum visitor and the content of the museum exposition ^{[9, p. 25]}. At the same time, the level of immersion and timing of events can vary from private and local to more inclusive. The initial level for organizing such events is the scientific library of the Losev House Museum, both in its real and multimedia versions, the quality of which is ensured by modern digitization capabilities of text materials and photographic images.

It is known that Alexey Fedorovich was not only a remarkable philosopher, but also a philologist, a researcher of ancient aesthetics and the inner dialectic of ancient myth. The educational resource of the Losev House with a higher level of interactivity is regularly organized online lectures on philosophy and philology, allowing their listener to more comprehensively and comprehensively assess the depth of A. F. Losev's general intellectual heritage ^[7], as well as independently understand the multiple aspects of the interdependence of his philosophical, philological and cultural constructions based on intellectual the legacy of antiquity, which was unified and did not know the differences between those branches of spiritual activity of society, which historically stood apart and were isolated within the framework of a single cultural field of ancient civilization by its later researchers. It cannot be excluded that the experience of using educational resources of this type makes it possible to effectively create such cognitive competencies that are simply impossible to form within the framework of an ordinary educational institution – and, quite obviously, this cannot be attributed to philosophical education alone.

More inclusive and diverse for participants in the range of opportunities offered are educational meetings regularly held by the Losev House called "Study Day at the Museum" ^[6], interactive versions of which are distributed through mass communication channels not only for residents of Russia, but also for listeners from abroad. The most outstanding events of A. F. Losev's life, his most fundamental scientific and philosophical works, reflected in the museum's available exposition and located in the museum library, became the basis for the creation of such thematic "study days" as "I was exiled to the XX century", "Works and Days of the Losev House", "Philosophical Staircase" and many others. The form of participation of students in these events is, in essence, a well-prepared and organized educational excursion, the route and order of which in remote access mode is determined by the participant of the "training days" on his own initiative ^{[14, p. 30]}.

Like "Online lectures", "study days" are distinguished by an equally high level of interactivity, using the capabilities of which each participant gets access to the mode of actual dialogue between him and a virtual guide, the program part of whose image is created inside the space of this resource, whereas information exchange is organized and moderated by the participant himself, which, without Undoubtedly, it significantly increases the level of subjectivity of the latter within this educational space ^{[17, p. 298]}. In this regard, the experience of conducting educational events of this nature becomes truly unique for the domestic sphere of culture, since the educational space of the Losev House is organized and structured in such a way that it allows a visitor or participant of an educational event to join the philosophical work of a great thinker by creating a number of effects of the actual immersion of the student into the historical and philosophical genesis of this heritage ^{[10, p. 11]}. The perception and thinking of the student are involved in the immersive progress along the fundamental "reference points" of A. F. Losev's philosophical creativity – meaning and name, logos and myth, aesthetics and dialectics. Created by the Losev House, this software product can be effectively used not only in the framework of the actual study of philosophy, but also in such academic disciplines as cultural studies, social studies, history, literature. In fact, the systematic and organized approach to the creation of educational resources of this nature now makes it possible to assert the emergence of a new type of educational methodology – museum pedagogy ^{[8, p. 111]}.

The used possibilities of the exposition space of the Losev House Museum, when used in multimedia form, actually form a special chronotope, the immersion of the student into which, for educational purposes, allows solving a number of tasks of traditional methodology and didactics in fundamentally new, innovative ways and methods, the effectiveness of which significantly exceeds the traditional forms of the educational process ^[3].

In this regard, the Losev House seems to be a unique phenomenon not only in Russian culture, but also in the educational sphere, offering such forms of interaction between the museum visitor and the exposition materials that form new ideas about the possibility of using the museum space as an educational space ^[1]. The high level of interactivity of the educational resources provided by the Losev House indicates the transition from representation to dialogue with the visitor, viewer, listener, and this is very effective from the point of view of pedagogy, because only his own efforts are remembered and preserved steadily and for a long time by students ^[11]. In other words, a person learns not only to perceive, but also to comprehend what he has perceived, moreover, and this is the most important thing – to comprehend independently. In today's world of militant pseudo-competence, which is based on a large-scale crisis of reference provoked by consumer-type mass culture, often only an individual's own solid knowledge and beliefs become his only support in his critical attitude to the most diverse propaganda ^[4].

In this regard, the Losev House not only phenomenologically, but also epistemologically counteracts this pseudo-cultural mainstream ^[12], which leads to a decrease in the basic cognitive properties of people involved in the processes of exposure to mass culture and mass media. The instability of attention and its insufficient concentration, cliched perception, stereotyped thinking leads to a kind of "stupefaction" of modern man. The introduction of numerous cliches, labels, slogans, slogans, clips, comics, etc. into the cognitive space of a mass person, mimetics, tacitly replaces the genuine semiotics of culture, since the educational and educational activity implemented today by the Losev House teaches its visitor, viewer, listener the increasingly rare art of thinking ^{[2, p. 14]}. It seems that the educational resources and models of familiarization with the treasury of Russian philosophical thought offered by the Losev House museum space exceed the boundaries of traditionally complimentary, optional formats, demonstrating their original and quite original character, and thereby forming the actual basis of a fundamentally new branch of philosophy teaching in the educational space of the museum in an atmosphere of inspiration and creation, which, unfortunately, Unfortunately, it is not always possible to create within the walls of a traditional educational institution.

Conclusions

1. Having a pronounced discursive character, philosophy, being presented in the educational space of the Losev House Museum, receives additional original opportunities for the deployment of this discourse.

2. Philosophy, represented in the educational space of the museum, as an established system, from its content side acts as harmony and balance of its own objective and subjective aspects.

3. A full-fledged philosophical education cannot be limited only to educational practices, it is necessary to include the education of culture peculiar to philosophy and independent thinking.

4. In the era of modern information culture, which assumes the possibility of providing quick access to any necessary information, the emphasis in the learning process is shifting from the previous forms of its live broadcast to the formation of appropriate educational motivation, immersiveness and interactivity of new forms of learning provided by the educational space of the Losev House Museum.

5. The main educational resources of the Losev House are the interactive "Scientific Library", "Online lectures" and "Study days at the museum", which are absolutely original and original in their nature and content.

6. Beyond the framework of philosophical education, the educational activities of the Losev House can generally be regarded as intellectualization and enhancement of the inner spiritual culture of society, which is exactly the opposite of the stupefying influence of primitive modern mass culture.