Ministry of Education and Science of the Russian Federation

Kazan Federal University (KFU)

Institute of Psychology and Education KFU

R.R. Garifullin

Foundations of
postmodern
pedagogy

(MONOGRAPH)

Kazan 2019
 BBK 88.5
UDC 159.9

Published by the decision of the Academic Council of the Institute of

Psychology and Education of Kazan Federal University

Reviewers:
Professor, Doctor of Pedagogical Sciences Gabdulkhakov V.F.
Professor, Doctor of Philosophy R.A. Nurullin
Professor, Doctor of Pedagogical Sciences L.Yu. Sirotkin

Foundations of postmodern pedagogy. R.R. Garifullin. Monograph

Annotation
This monograph, for the first time in domestic and foreign pedagogy, presents the
foundations of postmodern pedagogy. The author, thanks to the previously developed
foundations of postmodern psychology, made an attempt to introduce these foundations into
pedagogy, in order to create directions and conditions for the development of new pedagogical
technologies that meet the challenges of modern society.
How should pedagogy and education be transformed in the context of significant
transformation and destruction of all meanings and values of students, caused by new realities
and a split between the real and the virtual? How does this dichotomy transform the psyche of
students, their intellectual and emotional-volitional sphere? How to transform pedagogy in such
a changed environment? An attempt is made to answer these and other questions by the author of
this book. It is shown that only pedagogy, which uses postmodern approaches, is able to meet the
challenges of our time. Particular attention in this monograph is paid to the development of
creative and creative abilities of students in the era of postmodernism.

ISBN © R.R. Garifullin, 2019

© Center im. Z. Freud, 2019
© Book layout creator
LLC "IPK" Brig ", 2015
TABLE OF CONTENTS

Chapter 1.
Introduction to Postmodern Psychology.

Introduction.
1.1. Key theses of postmodern pedagogy ………………………
1.2. Postmodern pedagogy. Didactics……………………………….
1.3. Principles of Teaching in Postmodern Pedagogy ………………… ..
1.4. The goals of didactics in postmodern pedagogy. ………………………
1.5. Scientific foundations of the content of education in the framework of
postmodern pedagogy.
…………………………………………………………………… ..
1.6. Teaching methods in the framework of postmodern pedagogy ……………
1.7. Forms of education in postmodern pedagogy. …………………….
1.8. Why Teach? .............................................. ..............................................
1.9. Who to teach in the postmodern era? …………………………………… ..
1.10. What learning strategies are most effective ………………………
within the framework of postmodern pedagogy? .............................................
..........
1.11. What to Teach in the Postmodern Era? ……………………………………
1.12. How to teach within postmodern pedagogy? .............................
1.13. In order to introduce postmodern approaches, it is necessary to be fluent in
classical approaches. ……………………………
Classics in postmodernism or
Classical approaches in postmodernism or
From classics to postmodernism (it seemed to me that the title of the chapter is
very long)
1.14. Laws, patterns and principles of teaching in
postmodern pedagogy ………………………………………………….
1.15. Didactic principles of teaching in postmodern pedagogy.
1.16. About the imagination of students in the era of postmodernism.
process. ………………………………………………………………………….
1.17. Wikipedia as a postmodern component of the pedagogical process.
…………………………………

Chapter 2.
Postmodern approaches to the problem of student addictions.

2.1 Addictive learners as an educational problem

in the era of postmodernism. ………………………………………… ..
2.2. Postmodernism in the visual arts …………………….
2.3. Postmodernism in cinema. ………………………………… ..
2.4. Postmodernism in science …………………………………………….
2.5. Postmodernism in psychology ……………………………………… ..
2.6. Frontier analysis ……………………………………………… ..
2.7. Postmodern approach to teaching as
the basis for hidden prevention from gaming,
virtual and internet addiction? ............................................ ...
2.8. Where to start? .............................................. ..................................
2.9. The teacher as a psychotherapist. …………………………………………
2.10. The teacher and his suggestion to students ………………………………

Chapter 3.
Postmodern psychotechnologies for working with students suffering from
virtual reality addiction.

3.1. Pedagogy of psychology. ……………………………………………

3.2 A conceptual approach to the addicted learner - how
foundation of postmodern pedagogy. …………………………….
3.3. Transformations of the semantic structures of a dependent student in the era of
postmodernism. ……………………………………………………………… ..
3.4. Nomadological approach to pedagogy. ……………………………… ..
3.4. Simulation approach to pedagogy. …………………………………
3.5. Schizoanalytic approach to pedagogy …………………………… ..
3.6. A synergistic approach. ……………………………………………… ..
3.7. Continuation of the synergistic approach to pedagogy. …………….
3.8. Textological approach to pedagogy. ……………………………… ..

Chapter 4.
Modernist approaches in pedagogy as creative components of the
postmodernist approach in education.

4.1. The psychoanalytic approach as one of the creative

components of the postmodern approach in education …………….
4.2. Dialectic approach as one of the creative
components of the postmodern approach to education. ……………
4.3. The archetypal approach as one of the creative
components of the postmodern approach to education. ………… ..
4.4. The empirical approach as one of the creative
components of the postmodern approach in education ……………
4.5. Cognitive approach as one of the creative
components of the postmodern approach in education ……………
4.6. Spiritual and semantic approach as one of the creative
components of the postmodern approach in education ……………
4.7. Manipulative approach as one of the creative components of the postmodern
approach in education ………………………………… ..
4.8. Some theses on the postmodern approach
to creativity and art, which can be
useful for the teacher. ……………………………………………………
4.9. A student in the conditions of the postmodern era. ……………………………
4.10. Let's go back to postmodernism. ……………………………………….
4.11. About the phenomenon "I".
……………………………………………………………….
4.12. About thoughts and why are they related?
……………………………………… ..
4.13. Why are our psyche and soul alive and life-giving? ....................
4.14. Postmodern approaches to pedagogy …………………………….
4.15. Student intuition and creativity:
new psychological approaches ………………………………………
4.16. About the phenomenon "I".
4.17. About thoughts and why are they native?
4.18. Why is our psyche and soul alive and life-giving? (they are repeated - 4.11
....)
Afterword

Bibliography
 Chapter 1.

Introduction to Postmodern Psychology.

Introduction.
It must be admitted that at present Russia is faced with an acute problem of self-
sufficient survival in various fields: science, technology, industry, etc.
Unfortunately, our country is already secondary in this regard and uses imported
products in many areas. Therefore, the problem of scientific and technical
creativity and creativity of youth, youth and students is urgent. This is the
foundation of the perspectives of the younger generation. Alas! At present, the
younger generation is developing in the Russian environment, the problem of
which is reduced only to the purchase and sale management.
It would seem that the achievements of information technology have entered the
life of schools, educational institutions and universities and this should have a
positive effect on the creative and creative level of development of students, but
this is not happening. The era of postmodernism has transformed the educational
process so much that it has abolished the previous gains of classical approaches in
education. Therefore, there is a sharp criticism of postmodernism in education,
although this has nothing to do with postmodernism, as a product of information
technology development. Is it really postmodernism that gradually eliminated the
classical gymnasium or the classical university? Who is to blame for the fact that
fewer and fewer teachers of mathematics and natural sciences, holding a piece of
chalk in their hands, derive formulas from scratch, showing their skills to their
students? Students more and more often listen to texts read from presentations, and
teachers more and more often only move a pointer across the screen on which
ready-made formulas are highlighted. Is it really postmodernism that is to blame
for the fact that teachers play or pretend to teach, and students play and pretend to
learn? Visually, it looks like passing tests or presentations, as some products of
educational activity. Alas, often, all this has nothing to do with assessing the level
of knowledge and skills, it has nothing. Everything is left at the mercy of the
computer, and the living system Teacher-Student or Teacher-Pupil was left behind
this dead computerization. And postmodernism has nothing to do with it! The
reason is that the educational system one-sidedly and perversely uses the
achievements of the postmodern era, and also, being carried away by
postmodernism, forgets the classical approaches, which should always take place
at whatever heights information technology rises. We must preserve memory and
essence as the foundation on which everything new rests.
So, the living and creative system Teacher-Student or Teacher-Student turned out
to be out of the range of the conveniences and services that computerization
provided. Therefore, one should not be surprised why the creative and creative
abilities of students are not developing, as well as why, in the end, Russia is
doomed only to use foreign creative developments and consume imported products
of intellectual activity. Thus, computer technologies should be used in pedagogy,
but only as auxiliary means, but not as the basis of the pedagogical process.
The development of the educational system is impossible without the development
of science. Alas! Again, it must be admitted that modern Russian science, which
thinks that it still exists, suffers from a significant lack of scientific novelty.
Moreover, the majority of Russian scientists think that they are engaged in the
development of science, even though there are no orders for scientific research in
Russia from the production side, which is absent in the country, and if it does exist,
then it does not need our home-grown developments, since is completely imported
and bought for petrodollars. Moreover, in Russia, in essence, there is no specific
program of scientific and industrial development and corresponding orders for
research by scientists. Often, scientists, led by the nouveau riche from the sciences,
irresponsibly use significant funds for science and, at best, write worthless reports
or publish their "works" in foreign scientific journals that have already discredited
themselves through the commercialization of their publications. And in the worst
case, they are prosecuted and investigated. The world of scientific publishing has
become a market! And the market is always a condition for crime.
In addition, science in Russia is not developing either because, due to
commercialization and large-scale sophisticatedly disguised corruption, intellectual
attitudes and motives for doing real science are blocked or discouraged from
young, novice applicants and graduate students. Someone might say, they say, if a
novice researcher was initially engaged in true science and implementation, on the
basis of the unique patterns discovered by him that society needs, then, on the
contrary, he would be paid and would not have to fork out himself. Say, the
introduction of bullshit in science costs money. Say, as soon as this bullshit
disappears, corruption will automatically disappear. Perhaps this is so, but this is
just one of the many reasons why it is still in Russia and there is no return from
scientists, but only irresponsible development of capital reigns under long-term
promises.
In Russian science, thanks to imported information technologies, they learned how
to make presentations, design, hold pompous reporting conferences, but a deep
analysis shows that there is often no scientific novelty or relevance behind this.
The most powerful computers are standing and gathering dust, on which scientists
and production workers have no orders. There are no tasks that could be solved
with the help of these powerful computers. I remember how in the USSR there was
a queue of scientists and industrial workers for computer calculations. This is what
mathematicians and cybernetics themselves admit to me, which no one needs.
There are rare developments and orders, but in fact, everything in this area has
stopped. Therefore, the educational system of Russia at the present time can only
look with hope and expect orders that should come from Russian society, which
will really need home-grown products of the intellectual and creative activities of
Russians.
In addition, it must be recognized that at present, many modern approaches in
pedagogy are the result of the introduction of new means and achievements of our
time - the era of postmodernism. However, the authors and users of these
educational technologies often do not understand the origins of these new
approaches. They do not understand that all these approaches are often the result of
new conditions and contexts set by postmodernism and its projects. Users of these
technologies consume them myopically, without creating anything new that could
adequately meet the challenges of the changed conditions. The main reason for this
lack of creativity and creativity in pedagogy is a lack of understanding of
postmodern projects, and, as a result, the origins, thanks to which new approaches
to pedagogy arise. Many developers and users of educational technologies,
apparently, do not sufficiently understand that these developments are, after all, the
product of using postmodern approaches. There is no postmodern understanding
and awareness of the emerging new approaches in pedagogy. As a result, time
passes and these technologies, which were previously considered new, do not
improve in accordance with the knowledge of postmodern projects and approaches,
due to ignorance of the latter. Moreover, many developers of pedagogy, ignoring
postmodern approaches, due to their ignorance or willful ignorance, present their
developments as something new, although this is the result of using postmodern
approaches. Some researchers of pedagogy, not understanding the foundations of
postmodern philosophy and its projects, even begin to criticize postmodern
approaches, snatching from them only what concerns the costs and perversions that
occur in the era of postmodernism. Postmodern theory just allows us to adequately
understand the perversions of our era and react to them. Do not confuse the costs
of the postmodern era with progressive postmodern projects. For example, the
Internet, on the one hand, is a useful tool that solves many problems. But at the
same time, the Internet creates a lot of problems that can move to a different
negative quality level. In particular, the problem of bullying (bullying) at school,
thanks to the Internet, can be resolved in a positive way, and vice versa, this
problem can turn into the format of cyberbullying, like replicated bullying on the
Internet.
In addition, it must be recognized that modern pedagogy, without noticing it, is
already developing in postmodern discourse. Therefore, the time has come to
eliminate this ignorance and ignorance of the foundations of postmodern
approaches. Earlier [1,2,3,4], on the basis of postmodern approaches, we
developed the foundations of postmodern psychology (see R.R. Garifullin,
Foundations of postmodern psychology, 2015). In this work, thanks to the
foundations of postmodern psychology, postmodern pedagogy is developed.

1.1 Key theses of postmodern pedagogy.

It must be admitted that there are different opinions about postmodernism among
scholars. The analysis shows that many people have a negative assessment of
postmodernism only due to ignorance of postmodern projects and a limited
understanding of the philosophy of postmodernism. Therefore, as soon as
researchers tighten up their ideas about this direction, they become supporters of
postmodernism.
Nowadays, they often talk about a radical reform of the education sector, but
practice shows that this is possible only if postmodern approaches are adopted.
The formation of the educational space, which is traditionally associated with
ontological concepts of human existence, can hardly lead to a truly radical reform
of education. Pedagogy today, of course, is influenced by postmodern ideas, but
this has nothing to do with the specific implementation of postmodern projects.
Postmodernism is recognized on our planet for the good giving the development of
information technology. At the same time, it is necessary to distinguish the
influence on education of the postmodern environment, from the influence on
education of postmodern projects based on a deep understanding of postmodern
philosophy. Until now, education has experienced only the wildly consumer
influence of the postmodern environment, set by the development of information
technology. At the same time, postmodern projects have not been really introduced
into education so far.
The goals of education within the framework of the postmodern approach are
fundamentally transformed. Within the framework of modernism, schools are
"freak show schools", these are prison schools with a non-plastic and dead
hierarchy of the knowledge transfer system, which is indifferent to the needs of
students. The postmodern approach assumes a school free from repression,
authority and hierarchy. The postmodern approach is based on student requests, but
this does not imply permissiveness, which is criticized by representatives of
traditional approaches. If we want to introduce postmodern approaches into
pedagogical theory, and such that they fit into the system of modern culture, then
we must build a system of values and meanings so as not to focus on the complex
combination of values of individuality and community. It should be a theory based
on a different worldview. This theory should no longer be based on the classic
dichotomies of "cause - effect", "object - subject", "man - society", "thinking -
activity", etc.
And now we will give only the main key theses of postmodern pedagogy that we
identified and developed:
1. Education within the framework of the postmodern approach does not focus
only on the semantic form of presentation and memorization of material by the
student. Particular attention is paid to the visual image. According to the
postmodernist Gilles Deleuze, the encyclopedia of the world, consisting of words
and sentences, has ended, and is being replaced by the pedagogy of perception, that
is, education and training using the visual perception of images.
2. Postmodern pedagogy rejects binary oppositions, for example, representations of
something based on opposites.
3. There is a rejection of linear texts, one-dimensional structure, a number of
symbols. Indeed, many phenomena and things in the world are not so side by side.
All this linearity is conditional and is only the result of our projection driven by
needs.
4. Errors that were hindrances in traditional pedagogy become the basis for
intuitive and creative processes in postmodern pedagogy. Errors, delusions and
even delusional judgments become the value and the basis for the emergence of
new knowledge. Attention to errors is increasing. The cult of error appears.
5. In postmodern pedagogy, the so-called “death” of the author takes place, that is,
the author disappears. The text turns into a self-propelled living tissue capable of a
self-sufficient procedure for continuation of meaning and generation of meaning.
6. Quotation appears and the context and original meaning are lost. The content of
education becomes such that it no longer adheres to the universal theory of the
content of education. Instead of this universal theory comes multi-vector discourse.
General specific goals, standards, lesson plans disappear.
7. According to traditional modernist views, the world is cognized as a certain
system, the mechanism of which must be cognized, in the same way as we cognize
a mechanical machine. Within the framework of the postmodernist approach, the
world is something current, emerging, chaotic, open, interactive. The world is
always in its formation. Therefore, the content of education is also a constantly
updated concept that cannot be unambiguously defined.
8. Traditional pedagogy was based on the reproduction of past knowledge, and it is
not clear where new knowledge may come from. Within the framework of
postmodern pedagogy, the production of one's own knowledge takes place. This
opens up new opportunities, creates conditions for self-realization of one's
capabilities, intuitive and creative processes.
9. According to the postmodern approach, everything in the world is a text. That is,
no matter how complex the structure and processes of the systems (the psychic
world, the structure of the Universe, neural networks, DNA, nuclei, quarks, etc.),
they can be modeled, digitized and reduced to certain texts.
10. In postmodern pedagogy, the student interprets more than explains.
11. The content of education may include various spheres of scientific and non-
scientific knowledge, for example, theology. Religion, like science, is modernistic
and adheres to different dogmas. The content of education can be religious. For
modernists, the content of education is an atheistic text, and for postmodernists it
can be a quasi-theological text. Instead of memorizing the dogmas of faith,
postmodern pedagogy suggests studying the Almighty, space and magic.
12. Postmodern pedagogy is, giving the development of information technology.
At the same time, it is necessary to distinguish the influence on education of the
postmodern environment, from the influence on education of postmodern projects
based on a deep understanding of postmodern philosophy. Until now, education
has experienced only the wildly consumer influence of the postmodern
environment, set by the development of information technology. At the same time,
postmodern projects have not been really introduced into education so far.
The goals of education within the framework of the postmodern approach are
fundamentally transformed. Within the framework of modernism, schools are
"freak show schools", these are prison schools with a non-plastic and dead
hierarchy of the knowledge transfer system, which is indifferent to the needs of
students. The postmodern approach assumes a school free from repression,
authority and hierarchy. The postmodern approach is based on student requests, but
this does not imply permissiveness, which is criticized by representatives of
traditional approaches. If we want to introduce postmodern approaches into
pedagogical theory, and such that they fit into the system of modern culture, then
we must build a system of values and meanings so as not to focus on the complex
combination of values of individuality and community. It should be a theory based
on a different worldview. This theory should no longer be based on the classic
dichotomies of "cause - effect", "object - subject", "man - society", "thinking -
activity", etc.
And now we will give only the main key theses of postmodern pedagogy that we
identified and developed:
1. Education within the framework of the postmodern approach does not focus
only on the semantic form of presentation and memorization of material by the
student. Particular attention is paid to the visual image. According to the
postmodernist Gilles Deleuze, the encyclopedia of the world, consisting of words
and sentences, has ended, and is being replaced by the pedagogy of perception, that
is, education and training using the visual perception of images.
2. Postmodern pedagogy rejects binary oppositions, for example, representations of
something based on opposites.
3. There is a rejection of linear texts, one-dimensional structure, a number of
symbols. Indeed, many phenomena and things in the world are not so side by side.
All this linearity is conditional and is only the result of our projection driven by
needs.
4. Errors that were hindrances in traditional pedagogy become the basis for
intuitive and creative processes in postmodern pedagogy. Errors, delusions and
even delusional judgments become the value and the basis for the emergence of
new knowledge. Attention to errors is increasing. The cult of error appears.
5. In postmodern pedagogy, the so-called “death” of the author takes place, that is,
the author disappears. The text turns into a self-propelled living tissue capable of a
self-sufficient procedure for continuation of meaning and generation of meaning.
6. Quotation appears and the context and original meaning are lost. The content of
education becomes such that it no longer adheres to the universal theory of the
content of education. Instead of this universal theory comes multi-vector discourse.
General specific goals, standards, lesson plans disappear.
7. According to traditional modernist views, the world is cognized as a certain
system, the mechanism of which must be cognized, in the same way as we cognize
a mechanical machine. Within the framework of the postmodernist approach, the
world is something current, emerging, chaotic, open, interactive. The world is
always in its formation. Therefore, the content of education is also a constantly
updated concept that cannot be unambiguously defined.
8. Traditional pedagogy was based on the reproduction of past knowledge, and it is
not clear where new knowledge may come from. Within the framework of
postmodern pedagogy, the production of one's own knowledge takes place. This
opens up new opportunities, creates conditions for self-realization of one's
capabilities, intuitive and creative processes.
9. According to the postmodern approach, everything in the world is a text. That is,
no matter how complex the structure and processes of the systems (the psychic
world, the structure of the Universe, neural networks, DNA, nuclei, quarks, etc.),
they can be modeled, digitized and reduced to certain texts.
10. In postmodern pedagogy, the student interprets more than explains.
11. The content of education may include various spheres of scientific and non-
scientific knowledge, for example, theology. Religion, like science, is modernistic
and adheres to different dogmas. The content of education can be religious. For
modernists, the content of education is an atheistic text, and for postmodernists it
can be a quasi-theological text. Instead of memorizing the dogmas of faith,
postmodern pedagogy suggests studying the Almighty, space and magic.
12. Postmodern pedagogy is, First of all, a break with outdated European
pedagogy, which originated in the Age of Enlightenment.
13. Within the framework of the postmodern approach, objective truth is
indefinable. Our anthropomorphic language and the meaning of being are created
by society. With the help of language we go out only to the humanized reality, to a
certain objective world.
14. Within the framework of postmodern pedagogy, true history does not exist.
There is only metahistory, as a social construct developed by the ruling classes in
order to legitimize their positions and privileges, therefore knowledge is power,
and schools usually present only mechanisms of this power to ensure social control
through the manipulation of knowledge. And these manipulations are performed
according to certain technologies (about read below).
15. There is a point of view that postmodern pedagogy and education are limited
only by the social function of the school and believe that the main pedagogical sin
is the transfer of previously accumulated knowledge. This is certainly not the case.
Earlier it was noted that we put forward the principle of unity of modernity-
postmodernity. Postmodernism cannot exist without its base, as a kind of relatively
stable component, as a memory of the past. Postmodernism is a life-giving and
becoming layer of knowledge that is based on more stable past knowledge, which,
nevertheless, is constantly being transformed thanks to this postmodern layer. It is
like a human skeleton that renews itself over tens of years, while other, more
dynamic parts of the human body are renewed in shorter periods of time.
16. Postmodern pedagogy should view the school as a means by which change is
made instead of the traditional preservation and transmission of past experience.
The school becomes a school of a constant source of change, that is, a school for
teaching creativity in all spheres of life and activity, as creating something new not
only for the students themselves (subjective creativity), but also creating something
new for society (read about this below).
17. Postmodern pedagogy, in essence, must take a bold step, and therefore, the aim
of the curriculum should be a plan for the reconstruction of traditional preserved
knowledge that hinders the formation and development. Therefore, such a
reconstruction should be based on the reconstruction of culture and its relationship
with the authorities. The very same power, if it is progressive, as soon as it
discovers the effectiveness of such a reconstruction, itself will begin to support it.
18. The curriculum within the framework of postmodern pedagogy should ignore
outdated and non-viable categories and concepts of modernism in the content of
educational material. Science, with its conventions and limitations, should not form
the basis of the curriculum. Therefore, the scientific and creative component of the
teachers themselves should be strengthened. At school, it is necessary to create
such conditions so that teachers and students can produce their own knowledge
that is not presented in textbooks. The curriculum will become a process, not
something immutable. The curriculum does not have to be an installation or a
course to be taken.
19. In the curriculum, unpredictable and constantly changing images and contents
may appear, but they must all revolve around a certain center.
20. Within the framework of postmodern pedagogy, there should be a multivariate
and comprehensive understanding of each specific situation. Elements of
situational psychology should be introduced, that is, the understanding that many
systems behave independently of their past states, being entirely the result of only
new conditions and in a new situation.
21. The postmodern curriculum must create conditions for the development of new
ways of thinking.
22. The teacher should not be some kind of storage room for already used
knowledge. It should be a source or generator of knowledge in the face of changes
in pedagogical experience caused by a change in the out-of-school environment.
He must have the skills to adequately respond to changing external conditions.
23. There is a delusion according to which a teacher working within the framework
of postmodern pedagogy, supposedly, should not voice and offer students their life
and moral guidelines, their moral views. This is certainly not the case, but at the
same time there should be no departure of the teacher from the methodological
instructions, which can lead to a free interpretation.
24. Postmodern pedagogy recommends teachers not to teach within the framework
of traditional educational content settings, in which there are specific goals, lesson
plans, methods of monitoring results. Now the teacher's goals should be directed
towards something vague, aesthetic, autobiographical, intuitive, eclectic, mystical.
25. The content of education should focus more on the internal experience of the
student, rather than on the external goals of learning. The goals appear later, that is,
already in the course of the educational process. And these goals should be set first
and foremost by the student. Student becomes a source of educational content.
26. The postmodern worldview implies that everyone has their own vision of
reality, and therefore various artifacts should be studied: legends, biographies,
autobiographies, myths, stories, etc. Therefore, giving pupils their own meaning to
the things being studied is one of the main tasks of postmodern pedagogy. The
school and teacher must give students the choice. The student should be proficient
in approaches to democratic decision-making about lesson content. This should
also apply to conclusions, which should be open and incomplete for other
representations.
27. The Teacher-Pupil system, in the framework of postmodern pedagogy, is
considered as a system of dialogue for finding a balance between relative and
absolute truths.
28. The postmodern approach to education is to show the student the path of
knowledge, and not just provide him with specific knowledge and skills. Thus, the
content of education is a process, not a frozen object.
29. The content of education depends on the context of its use in the lesson, in the
exam or in home preparation. The result of the educational process (for example,
test work, etc.) can be presented in the form of a video, drawing, essay, poem. On
this basis, the teacher can reap the opportunity to convert the form of testing to test
work. The postmodern system, the Teacher-Student system, does not allow
categorical judgments into itself.
30. Some believe that postmodern pedagogy is just a way out of traditional
pedagogy into the sphere of electronic media, they say, the Internet itself, in
particular, is transforming traditional pedagogy that has fallen under the millstones
of the Internet. This is not entirely true, although the role of the Internet in the
process of postmodernization of education has increased.
31. Postmodern pedagogy is, at times, the destruction of traditional laws, rules and
criteria, the laws of pedagogy, but such that conditions are created for pedagogical
action as an act of creativity, discovery and creation. It is the pedagogy of an open,
wandering and interactive cultural process.
32. A teacher embarking on the path of postmodern education must understand that
the pedagogical process as a phenomenon has uncertainty, as it happens in an
experimental workshop, in which it is not known what discoveries the creative
process can lead to. In order for the school to turn into such an educational
workshop, it is important to consider the act of transferring information as an act of
presentation, as a kind of presentation with the creation of special rhetorical,
speech, behavioral, video and film examples. This is the simulation of situations of
the educational process in the systems of media communications, the Internet,
television, video, etc. Therefore, the postmodern education system implies the use
of interactive education (online lectures, online seminars, art presentations, etc.)
33. Postmodern pedagogy is now not just the transfer of knowledge from one
subject to another. This is an opportunity for different subjects to shape the
learning space by themselves using new information technology techniques, media
technologies, artistic and cultural means, etc.
34. Postmodern pedagogy, due to the principle of the unity of modernity and
postmodernity, does not completely reject the need for education and upbringing,
considering them to be totalitarian and repressive. Such pedagogy does not
consider traditional pedagogy as a form of some kind of terror, as a means of
destroying students, but it understands that it contains such components that can
cause such destructive processes.
35. There are studies and approaches in pedagogy, according to which a child from
the very beginning of his life himself knows what he needs more, and better than
his parents and teachers. On this basis, some researchers propose to abandon the
goals, methods and form of education. Some argue that education should be
situational, ignoring what remains of past experience. Of course, this is impossible.
Any living system always retains a framework and a base, but at the same time it is
open to new formations, in accordance with the principle of unity of modernity and
postmodernity put forward by us.
36. Some critics see postmodern approaches as only costs. For example, there is a
narrow understanding of postmodern pedagogy, according to which those who
invest in education see it only as a commodity. Reducing postmodern education to
something that only brings benefits is wrong. Moreover, above we have shown
many advantages of the postmodern approach. Although postmodernist attitudes,
according to which the Teacher-Student system is less interested in the truth of
knowledge, and is only interested in the usefulness of this knowledge, takes place,
although postmodernist attitudes, according to which the Teacher-Student system
gives preference to useful the principles of knowledge, rather than its truth, have a
place, and they forget that apart from commercial values, there are also aesthetic,
spiritual and other values of education. Financial reductionism is only a small part
of all the values that the value of postmodern education generates. The fact that
sellers and buyers of labor cadres receiving education are not interested in the
spiritual or physical state of a person, but are only interested in profit, these are
narrow modernist attitudes and they have nothing to do with postmodern
education. Commodity-money relations in the Teacher-Student system dictate a
utilitarian interest in education. This is pure modernism. Postmodern pedagogy
refuses to search for truths not because it limits itself to financial interests and
issues of profit, but because education is becoming, life-giving and adequately
responds to the changing world, but all this allows us to have greater success in the
educational services market. Therefore, do not confuse the cause with the effect.
37. Postmodern pedagogy implies the equivalence of all types and forms of
knowledge.
38. According to the principle of the unity of modernity and postmodernity, the
value of the human I and the Other are equivalent, that is, there is no emphasis on
one or the other. It is not worth losing the traditional attitude of Russian pedagogy
to the value of serving society, just as it is not worth losing the intrinsic value of
the individual and the formation of his self-consciousness, the creation of
conditions for his self-determination and self-realization. Accents in one direction
or another are unfavorable. Either egoism and deviant attitudes grow, or the loss of
the meaning of life due to the loss of oneself. Our Self is impossible without the
Other, just as the Other is impossible without our I. Otherwise, the nonsense of any
activity develops. That is why the principle of the unity of modernity and
postmodernity is relevant, as is the principle of the unity of the Self and the Other.
39. Postmodern pedagogy directs education and upbringing to create a child's own
path, and puts self-interpretation and self-awareness of the student at the center of
education.
40. There is no doubt that the role of the teacher in postmodern pedagogy is
diminishing, if only because the Internet has become assistants in the search for
information. Therefore, a teacher is needed as a mentor in the initial stage of
education. This will enable the student to have a protective base for clearing and
processing information received on the Internet.
41. Postmodern pedagogy begins where non-institutional elements of education
emerge. It is known that education and upbringing is possible not only within the
school. In particular, home education is developing. Education and upbringing
takes place outside of school, since life is not only school. It is life that influences
the formation of teachers and students. But it is precisely postmodern pedagogy
that is capable of absorbing life, as it is a living system of education.
42. Currently, there are many types of training and every year this number is
increasing. Below are just the main types of training. According to the generality
of the content of education, the following types of education are distinguished:
frontal and non-frontal. According to the form of event situations, they are
distinguished: individually mediated, paired form, group, collective. According to
the method of explanation, the following forms of learning are distinguished:
Socratic conversation, dogmatic, explanatory-illustrative, independent,
programmed, problematic, developing, heuristic, personality-oriented, computer,
modular, distance, interdisciplinary, etc. Thus, the question arises: what is will
there be a postmodern approach when using these teaching methods above? It will
consist in the fact that the teacher in his pedagogical activity will harmoniously and
skillfully combine all the above types of training. This should not be a simple,
mechanical mixing of the types of training, but there should be an organic dialogue
and interaction between all the above types of training. In addition, the postmodern
approach, when using all these teaching methods, implies a lack of priorities in
relation to any type of learning. The effectiveness of the pedagogical process in the
case of a postmodern approach should be based not on the content and texts of
specific types of training, but on the montage and contexts created due to the
interaction of various types of training and the border pedagogical zone arising at
the junction of these types of training. The use of such an approach can be
unpredictable in terms of the plan of pedagogical classes, but, thanks to this, the
creative and creative processes in the Teacher-Student system are significantly
increased.

1.2. Postmodern pedagogy. Didactics

Pedagogy is a field that is mainly based on didactics. Didactics is something, on

the one hand, connected with the theory of education, on the other hand, with
learning technologies. This is, in fact, the methodology of the pedagogical process.
Therefore, the question arises as to how much postmodern psychology should
somehow transform traditional pedagogy? After the above transformations that
occur in psychology and psyche under the conditions of postmodernism, should
didactics somehow have to change? Should didactics somehow change after the
above transformations that take place in psychology and psyche under the
conditions of postmodernism? Should it be adequate to the new conditions and
those transformations that occur in the psyche and psychology, thanks to the
postmodern environment. Another question is whether those components of
didactics that answer the following questions: “Why teach? Whom to teach? What
learning strategies are there? What to teach? How to teach? How to organize
training? What are the required learning tools? What is achieved as a result of
training? How to control and evaluate the result? " These are the main classical,
traditional components of didactics. Didactics, on the other hand, is the science of
teaching and education, their goals, content, methods, means and organizational
forms. And again the question arises, to what extent is didactics in itself something
conserved or a changing sphere? Didactics is a living system or not? To what
extent was traditional didactics alive in itself and could change due to changing
conditions in society? If we pose the question of how much didactics is a living
system? Moreover, if we pose the question of how such a living didactics
adequately reacts to changes in the social environment and transforms the
pedagogical process of schoolchildren, in particular, students? Then we can say
that there is a postmodern component in this living didactics. That is, we are,
without noticing it ourselves, we are already starting to deal with postmodern
pedagogy.

To what extent do we view the pedagogical process and didactics as a living

system, and not as a conserved system that is not ready to transform under the
influence of the social environment? Above, we said that while a student is
studying, the social environment changes greatly, and he is no longer adequate to
the requirements of this environment. From our point of view, postmodern
didactics and postmodern pedagogy already begin with the fact that it is based on
principles that react vividly to changes in society, and so much so that pedagogy is
constantly changing as a living system. That is, postmodern pedagogy is a living
pedagogy with its own methodology based on the application of postmodern
approaches and projects. You should not understand living pedagogy, only as
pedagogy associated with the training and education of living people. Postmodern
pedagogy is a living system with its own internal living methodological approaches
that contain certain components or operators that react vividly to changes in
external conditions in which the pedagogical process takes place. Living
methodological approaches are approaches that respond quickly and situationally
to the social environment.

What should such a new methodology contain for such a system to be alive? What
indicators, analyzers, and sensitive elements in this methodology should be in
order for the methodology to be transformed under the influence of the social
environment? Are there operators that respond to changes in the social
environment? In fact, we have now formulated the main questions and problems
that should be taken into account when building postmodern didactics, as the
foundation of postmodern pedagogy. Work is needed to create new key operators
of postmodern didactics and pedagogy. The value of our work, first of all, lies in
the fact that we have developed and formulated the problem of creating
postmodern didactics, on the basis of which postmodern pedagogy will be based
and the postmodern education system will be built in the future.

The aim of this work was to develop a changing pedagogy in a changing world,
that is, postmodern pedagogy.

Didactics as a science has its own subject. The subject of didactics is the laws,
principles of teaching, its goals, scientific foundations of the content of education,
methods, forms, teaching aids. To what extent the above components contain
operators of change, thanks to which all these components of the subject of
didactics will make didactics a living didactics.

For example, let's say that certain patterns of learning have been identified. We
trusted and relied on them. Suddenly, after a while, the scientific views on which
the previous laws were based changed. And it turned out now these patterns are not
relevant and even essential. It turns out that they have already changed, but by
inertia we continue to apply the old laws that were previously discovered by an
authoritative scientist, in particular, a psychologist. The methodology was
developed on these previous foundations. We relied on it for a long time, but in
reality these regularities no longer exist or even are absent because the system has
changed, the world has changed, the brain has changed. And this is possible. Thus,
the attitude to patterns as eternal and conserved truths or knowledge, in the
conditions of postmodernism, is not permissible. These patterns can change. There
are stages when one pattern is relevant, but after a while, another pattern may be
relevant. Most teachers have a passive attitude towards certainty and they are
worried about uncertainty, not seeing that the world has changed and the previous
schemes of organizing the pedagogical process are no longer adequate to the
current situation.

1.3. Principles of Teaching in Postmodern Pedagogy.

The postmodern approach does not contain principles [1]. Indeed, it has already
been scientifically proven that principles are certain conventions. Any scientific
system is constantly transforming and what at some time is called a principle, after
a while it turns out that it is no longer a principle. It turns out that this is just a
certain pattern that works under certain conditions. Time passes, conditions change
and the principle is already working, which means it was not a principle. Principles
are the most general and essential connections between phenomena. In particular,
according to the postmodern approach, there are no principles in psychology.
Personality is changing, but we, by inertia, evaluate it according to the same
criteria. Moreover, people often do not want to perceive the other person as he
really is. We do not have the correct ruler in our "pocket" that would correctly
allow us to evaluate another person. We constantly “measure” people with the old
ruler, but people change, and the old standards are no longer suitable for
evaluation. For example, we often hear in our address the words of our parents,
which were pronounced in our address many years ago. Often there is a completely
different person in front of us, he has changed very much, as if he had been
replaced. It also happens vice versa. A person does not develop, his internal mental
content does not change over the years. The mutability and creative component of
our soul is the basis and source of the vitality of our life. And yet, people are
unpredictable not only externally, but also internally.

1.4. The goals of didactics in postmodern pedagogy.

There is a purpose in scientific modernism. In postmodernism, there are no goals

as such. The goal is the anticipated image. As we move towards this goal, our
values change. It may happen that while we are moving towards a goal that would
allow us to obtain a certain value, this goal may become irrelevant, due to a change
in attitude towards this value.

For example, two people who planned to tie their fates changed psychologically or
socially so much that they decided not to tie their fates.

1.5. Scientific foundations of the content of education in the framework of

postmodern pedagogy.

Within the framework of the postmodern approach, pseudoscience disappears and

a kind of semantic game emerges. In postmodernism nothing is taken seriously:
everything changes, everything disappears. And science always wants to draw a
model, a formula, a graph and build a forecast. It remains to be seen whether these
scientific models and forms adequately describe reality. Therefore, the
transformation of scientific content in postmodern pedagogy should be, but not so
significant that the framework or the classical basis of scientific knowledge
disappears. In any case, this transformation should be such that, after it, the
pedagogical system could react to changes in the social environment. Some
semantic operators should appear in it that would be sensitive to the
transformations that take place in society.

1.6. Teaching methods in the framework of postmodern pedagogy.

Teaching methods in our pedagogy are usually classical. There should be respect
for the classics of pedagogy, but at the same time it is necessary to develop
pedagogy and go beyond the classical (modernist) approaches, preserving them as
a kind of foundation that must be overcome, so that later, back to the foundations,
at a new level. This vibrational activity of the modern-postmodern dialectical
system is the basis of the liveliness of the pedagogical system. The unity of
modernity and postmodernity is analogous to the unity of wave and particle in
physics. The cells of a living system must be constantly renewed, while the system
must remain a living pedagogical or educational system, not turning into another
living being, for example, a law enforcement system.

It is necessary to work on a synthesis of various classical approaches. This

synthesis will manifest he development of a postmodern approach. If we take
classical approaches in pedagogy and synthesize them, thanks to the creation of a
kind of dialogue between them, making of them a kind of living communicating
hodgepodge, playing with the authors of classical pedagogy and their approaches,
then this will be the application of the postmodern approach, creating a kind of
dialogue between them, making from them a kind of living communicating
hodgepodge, playing with the authors of classical pedagogy and their approaches,
then this will be the application of the postmodern approach. For example, the
manual for teachers will consist of dialogues between Makarenko and Kamensky,
which in reality never intersected with each other.

1.7. Forms of education in postmodern pedagogy.

These forms of learning are not crystallized, not frozen, not conserved, they
breathe, and this form-building is constantly becoming. Time will pass, and you
will realize that you, as a teacher, are not recognizable, that is, you, as a teacher,
are always different. Your director will approach you as a teacher and say that you
are unrecognizable. And you will tell him that you taught this way a year ago, and
now you teach differently. You must not just hooligan for the sake of yourself and
postmodernism, but must change due to the demands, challenges and requests that
are set by the changing society, the social order. And your students will prompt
you. And it will happen so often. You will see how your student evaluates you in
some way. You will realize that you are inadequate with your approaches. You will
feel that the schoolchild turns out to have gone further than you. He already, it
turns out, understands more and more, and for some reason you underestimate him.
It turns out that a different approach is needed. The student himself will prompt
you, and you will have to play along with him, but I would like this game to be
under your leadership. If you are always a product of playing along, and he is the
initiator of this game, then this will mean that you, as a teacher, do not own
postmodern approaches. The game should be in your hands, because you are the
teacher, you are leading the lesson. And the end result is knowledge, skills,
education, etc. If you are a postmodernist and are open to new methods, and at the
same time everyone, you will not have good results in teaching and educating
schoolchildren, of course, you will be negatively assessed. They will tell you, they
say, there are some innovations on your part, and they have not led to anything
positive. It happens sometimes. This may be due to the fact that the teacher has not
yet mastered the classical approaches, but is already trying to apply postmodern
approaches. To apply them and enter the territory of innovative postmodern
approaches in pedagogy, it is necessary to know very well the classical
pedagogical approaches enough to play with them. When you become a virtuoso of
classical approaches, from now on, you have the opportunity to become a virtuoso
of postmodern approaches in pedagogy. You will be able to play with different
different pedagogical approaches, combine them, vary them, organize a dialogue
between them. You will have the skill to react vividly to the situation through the
installation of classical approaches.

A teacher working in a postmodern vein, in his work adheres not only to one
approach in psychology, for example, the psychoanalytic approach (Z. Freud), but
also uses as a man-orchestra and other instruments of psychology, combining
analytical psychology (K. Jung ) with psychoanalysis, with gestalt psychology,
with the psychology of attitude (Uznadze's theory). For example, a teacher cannot
rely on the ability to give attitudes to a student, parasitizing only on the existing
charisma. The postmodern educator is not necessarily charismatic. This is a player,
he is easy to react and change. He is ready to change his role, ready to sit with the
student and not stand at the blackboard, etc.

The classical school is based on the fact that all students sit on their desks so that
most of them look at each other's heads. Students look at the back of each other's
heads as they learn. Would it be useful if schoolchildren could see each other in the
process of learning? There are software training programs in which the back of the
head is not visible. Everyone sees each other, there is a dialogue, there is
dynamics. The teacher in such a group is not the one who says something, but
everyone listens. In such classes, according to the program, an interactive
educational process takes place.
So, imagine that your headmaster comes to you, as a teacher, and discovers that
there are no desks in your class: they are all shifted to the walls of the classroom.
The disciples are sitting in a circle and you are also sitting in this circle. And the
disciples teach ... you. The director asks: "What are you doing here?" And you
answer: "We are introducing postmodern approaches and projects into pedagogy."
Therefore, the question arises as to how much you can teach and educate, going
beyond the boundaries of pedagogical traditions, and in such a way that no teacher
did it. Let it be nonsense. Let's think about the nonsense. In his monograph
"Foundations Postmodern Psychology "(2015) I have shown that any interesting
thoughts arise in the process of generating nonsense. It was shown that the intuitive
process is the process of generating nonsense, after the occurrence of which, they
are filtered. It turns out that without delusional semantic structures formed thanks
to imagination, fantasies and similar mental processes, the emergence of new
knowledge and creative discoveries is impossible.

So, if you are a teacher, then try to use your imagination and not be afraid to let
something unusual in the process of teaching and education. Once I asked that
future student teachers would suggest nonsense. I remember how the first student
suggested that the children paint or decorate each other. Then there was a stream of
nonsense, but it turned out that not all students are capable of generating them. It
turns out that in order to be able to generate nonsense, you also need talent. Earlier
in the monograph [7] "The Psychology of Artistic Creativity" (2004), we showed
that creative people are more capable of generating nonsense and delusional
constructions within a fixed time interval. Therefore, in practical postmodern
psychology, the foundations of which were developed by us, there are special
techniques. Thanks to these techniques, you can increase the power of generating
nonsense and delusional structures, which can later become the basis for creative
discoveries. For example, there is an inversion technique. It consists in taking the
classic approach and turning in the opposite direction, that is, an inversion occurs.
Then we look and try to understand how much there is something useful in this for
the creative process?

For example, one student teacher, during my master class on postmodern

pedagogy, came up with a crazy idea that all students should start walking on their
hands or even on their heads. Or such a crazy idea that parents would go to
kindergarten instead of children. So that the educators-children take care of the
parents, and their children come and take away from the kindergarten. In any case,
this experiment can be carried out. So, we can suggest to the head of the
kindergarten that one day be experimental: adults would come to the kindergarten,
and children would take them out of the kindergarten. Of course, this can occur to
an imagining child or an adult's dream. And let the adults stay in kindergarten. And
then you can return everything back. And now we draw a conclusion. Is it possible
to find something useful in this crazy idea for the development of the pedagogical
process and the development of the latest technologies in pedagogy? First, the
parents seem to be learning about the conditions in kindergarten. For example, they
will find that in kindergarten during quiet hours there is no ventilation and it is
difficult to breathe. Children also learn what to be without a kindergarten and
without parents. Some of them will conclude: it is better to go to kindergarten.

Another student-teacher, while considering the method of inversion, came up with

a crazy idea that children, on the contrary, would eat and sleep on the street, and
walk indoors. All the kids know what a joy it is during Shrovetide to eat pancakes
in the cold. Children eat a lot more pancakes during Shrovetide. So, we will eat on
the street, and we will walk in a group. What we did on the street we do indoors,
and vice versa, what we did indoors we do on the street.

I remember how one teacher student suggested that the children unfold the words
in the opposite direction. It's like in an anecdote when a man, because the
neighbor's dog prevented him from sleeping, barking "woof, woof, woof", turned it
inside out, and she began to bark "wag-wag-wag" and again he could not sleep.

The students also suggested changing roles. Children usually do not sleep during
quiet hours. There are different children. I remember how one student suggested
the crazy idea of pulling out a large glass jar and collecting a little there the tears of
children who cry a lot and are capricious. To hold this jar in front of the child, so
that he could cry his tears there.

I remember how during my master class the crazy idea came up to give salaries to
children. Parents ransom children, and kindergarten funds are formed through
ransom.

1.8. Why teach?

Traditional, modernist didactics answers the following questions: “Why teach?

What are the goals of education and training? " How will the same question sound
in the postmodern format? How will it sound here? Within the framework of the
postmodern approach, the traditional understanding of meaning disappears. Quasi-
meanings appear [1]. Crystallized meanings disappear. Essentially, the question
disappears: "For what?" Usually the question “for what?” Preserves everything.
Meanwhile, we have already noted earlier that in reality the structures are alive and
change all the time. And the question "why teach?" in a system that breathes, plays
and does not set any goals, it does not sound at all. Therefore, in postmodernism, in
my opinion, "why teach?" does not sound like "why teach?" but "why teach
something?" You understand? Within the framework of the postmodern approach,
it means that there is no need to teach at all, so much so that the student himself
will begin to learn. But you will ask the question “why teach?”, And the student,
on the contrary, will have a gag reflex. On the contrary, he will run away from the
teacher. For example, there is a task connected with the fact that the kid quickly
collects his toys. And the baby, on the contrary, is asked not to collect toys for 30
minutes. As a result, on the contrary, he will collect toys faster.

Why teach? According to the postmodern approach, it makes no sense to teach,

due, for example, to the fact that children themselves can learn without relying on
teachers and parents, but relying only on themselves. That is, there is an immanent
development or self-development for which it is necessary to create a condition
and the teacher in this case turns into an observer and assistant in relation to the
child or schoolchild, and not into a person who needs to be repeated and who needs
to be obeyed. In this case, the child listens not to the teacher, but first of all to
himself and his peers. This is a different pedagogical situation, and it is hardly
pedagogical. Indeed, there are such cognitive and behavioral processes, the
occurrence of which does not depend on teaching. Thus, with a postmodern
approach, there are no educational goals. And why? Including because there is
such knowledge that can change so much that it will already be useless. For
example, already now in the textbook "The World Around" there are sections that
already need to be rewritten. For example, topics related to modern mail and how it
works.

Parents can tell you, they say, you have to teach something. And a postmodern
teacher can say that he creates conditions for his students, thanks to which they
will be smart enough not to depend on the teacher. In these new conditions, will
your child intuitively decide what to do? And this decision will not come to him
thanks to preserved and outdated knowledge.

Here is a postmodern anecdote. One boss, from the window of a high-rise building,
gradually throws down his collection of gold watches one by one. Throws it out
and watches them fly down. The subordinates want to stop these insane, in their
opinion, actions of the boss, but the bodyguards do not allow them with the words:
“Quiet. Our boss is watching how the time falls ... ".

1.9. Who to teach in the postmodern era?

Who is the subject of learning in postmodern conditions? Usually we teach

schoolchildren, and who are we going to teach now? There are two answers: either
we will not teach anyone at all, or we will teach the parents, or the teacher himself.
Traditionally, students are taught. But you, as a postmodernist, should go out to
teach anyone, but not students. But this new approach will have an impact on the
effective mediated or indirect learning of learners. We do not completely abandon
modernity, but we said at the beginning that there is a principle of unity between
modernity and postmodernity.

1.10. What learning strategies are most effective in postmodern pedagogy?

There are no strategies at all in postmodernism, because strategies are something

that is in the past. And the present is changing. There is a constant formation of the
educational system and the pedagogical process. How can you build strategies if
they are already inadequate and will not always correspond to the changing
environment? There is simply no strategy, it disappears.

1.11. What to Teach in the Postmodern Era?

What should be the content of education and training? Content and content are
fluid. We need to know the mechanism by which this content changes. We need to
know the key that enables the processes of changing content over time. We need to
know why this content is alive, transforming? In any case, in postmodernism,
content is an assembly of different texts, this is the text of texts, this is the content
of the contents. This is called intertextuality in postmodernism, that is, texts are
formed from ready-made texts. Content is formed from fragments of ready-made
content. And this formed content can also become an element in editing, etc.

What is text of texts? In plain text, we have sentences made up of words. If you
begin to manipulate with ready-made texts, that is, create a montage from prepared
texts, then this will be the text of the texts. This is a montage. Assembly from
prepared blocks. This is called intertextuality [2,4]. What is content content? You
had content snippets and you edited new content from these snippets. Therefore,
the postmodernist teacher continues to work with the same traditional pedagogical
content of the lesson and techniques, turning not into the author of his lesson, but
only into a scriptor. That is, the teacher only, without any author's dictate, edits
with ready-made pedagogical blocks. Moreover, all this should be done so that
good conditions are created for the self-development of the student. Similar to the
disco di jay connects different compositions? In music, it's a mix. That is, such a
pedagogical mix. The student must feel that there is no teacher as a teacher, but in
reality he is nearby and only provides conditions and "throws up" something for
the student's self-development. It is possible that a postmodernist teacher
parasitizes on well-known methodologies, but from them he creates such a
"hodgepodge", such a pedagogical "mix" that allows the student to develop
himself. The teacher-author disappears and the teacher-scriptor comes in his place.
An author-teacher is a person by whose will the changes and development of the
student take place. The scriptor-teacher only creates the conditions for the student,
to a greater extent, to become the author of his own changes. In particular, a
scriptwriter-teacher creates conditions under which a student, using the Internet,
interactive communication, special simulators and other means of technology,
including information, self-develops and learns. All this happens in situations
where not only knowledge is required, but also skills.

1.12. How to teach within postmodern pedagogy?

Are there teaching methods within the postmodern approach? Probably there is.
We teach according to the situation, that is, there are no concretely fixed methods.
Depending on the situation, we change these methods and implement them.

How to organize training? What are the forms of training organization? Didactics
does this too. Yes, the form also changes depending on the situation. The form of
organization of training itself is also changeable. In any case, it is not conserved, as
is the case in traditional pedagogy. When a teacher displays some blocks, tables,
articles to us on the screen, or you go to the Internet and read an article, then you
are faced with hyperlinks. This word, by clicking on which, the reader gets to
another text or another world. It seems that the text is the same, but when we click
on a certain word, the content under this word will change all the time, because it
is being rewritten. For example, you clicked on a word, and it sends you to
Wikipedia. And Wikipedia is a living organism that constantly transforms the
content of certain concepts [3]. Is Wikipedia always changing and rewriting? And
there is a whole edition, and there you can correct it yourself. The only question is:
to what extent will your corrections be correct? If they are strong, then you will be
asked to cooperate. Therefore, keep in mind that texts change, forms change, and
everything that at first glance looks like an unchanging article, in reality, turns out
to be completely different, like a living system. As a result, the texts float away
from us and we cannot grasp them. This is the postmodern reality, which can be
adequately described only within the framework of postmodern approaches. If this
is psychology, then I refer the reader to my monograph "Foundations of
Postmodern Psychology" (2015). If this is pedagogy, then continue reading this
text and learn the basics of postmodern pedagogy.

It must be admitted that the Internet [3] is a technical platform for the
implementation of a postmodern project. This is a virtual zone where liveliness,
reaction, shape changes, interactivity are provided. Thanks to the Internet, teacher
education is becoming interactive, and, in essence, is the basis for the development
of postmodern pedagogy.
What training tools are needed in this case? How are textbooks, teaching aids,
didactic materials being transformed? How will learning tools be transformed? It
must be admitted that hypertext appears. The book phenomenon will not disappear,
if only because the previously formulated principle of the unity of postmodernism
and modernism will be fulfilled. Classical literature, past knowledge that needs to
be learned will always be. Otherwise, we risk losing the cultural "skeleton" of a
living organism-society. The knowledge that adequately responds to the world will
go from paper to numbers. Otherwise, you and I will not keep up with the world,
we will not grasp it. Only digitalization can capture these living processes.
Therefore, the digitalization of pedagogy is inevitable! But won't we lose a person
in the process of such a postmodern transformation? I suppose that some teachers
will always resist the Internet and information technologies, remaining people with
a kind heart towards their students and pupils. The postmodern project is, in a
sense, cruel and cold. The person in it disappears. But vice versa ... We become
human as we enter social networks and begin to worry about others. Or is it not so?
Or, conversely, by visiting social networks, we are degrading? Are social networks
developing us as people or not? Or maybe there are not people in social networks,
but their phantoms, and you cannot believe in them. That is, there are two people
talking, but in reality - four. Two phantoms connected in this virtual space, and real
people – observing. They go after phantoms and fool each other? Among my
readers, apparently, there are those who, thanks to the Internet, communicate with
thousands of people and create the illusion that they are communicating with
everyone. This is probably the real postmodernists. The main influence! And the
fact that you do not apply your strength to this influence is no longer relevant. A
normal person cannot communicate so powerfully. There are psychoenergetic
limitations, attention, etc. And information technology can make it possible to
create the illusion that this person is worried about all of humanity. Create the
illusion that he is in correspondence with everyone. And his clients will believe it.
Unfortunately, there are already technologies that create the illusion that a certain
person is writing a unique text for him, and not a robot. It's like in Soviet times,
thanks to propaganda, citizens were confident that Stalin thinks and worries for all
of us. And now there are technologies that allow you to create the illusion that this
person wrote to you, although the robot wrote.

In postmodern conditions, costs also appear. Let's try to disassemble them.

To what extent does the lack of conditions for children's imagination, which is
caused by the era of postmodernism, that is, their immersion in the fantastic virtual
worlds of games and films, negatively affect the development of their figurative
intuition and thinking? To what extent do the conditions due to which the child no
longer need to fantasize and imagine, but only need to passively perceive an
imaginary living picture made by someone, affect his ability to fantasize and
imagine? This is one of the main questions that should be faced in the development
of pedagogy and the education system in the context of postmodernism, that is, in
the development of the foundations of postmodern pedagogy. If this negative
influence of tools and "crutches" of the soul and psyche of a schoolchild living in
the era of postmodernism already blocks the development of imagination, that is,
the basis for creativity in science and art, then soon we will get a generation of
degenerates, such users of all kinds of games and films. These users will "walk"
the world on the "crutches" of the Internet and will turn into creatures with cerebral
prostheses, which are still outside the brain, although later, thanks to chipping, this
process of human disability can intensify. Add to this addictions [20-37], that is,
addiction to such passive devouring of living pictures, in which the emotional-
volitional sphere does not develop. The world turns into people who passively
devour someone's living imaginary pictures. In fact, he lives in dependence on
these living pictures, ignoring the processes of imagination that once arose in the
process of perceiving texts from letters and words. Now people are increasingly
immersed in the world of ready-made living images and pictures, not imagining or
imagining anything. And yet, I would like to believe that even in the process of
perception of living pictures, in which the processes of imagination and
representation do not work, at least some thought processes of attitude to these
living pictures are connected. However, when images of drunkenness or winning
come to a drug addict or gambling addict, they are unlikely to somehow critically
evaluate these pictures [20-37]? They simply rejoice at these images, being in
passive observation of them, like the same modern users of live pictures of games
and films.

Thus, it must be recognized that our schoolchildren are immersed deeper and
deeper into conditions under which the opportunity to develop their various
components of thinking gradually disappears: intuition, imagination, analysis,
reasoning, etc. The psyche of schoolchildren spends more and more energy on
passive and weak-willed processes of experience live pictures. Therefore,
postmodern pedagogy, first of all, should include a program of prevention from
these emerging degradation processes. The global trend is that the world is
beginning to be divided into a mass of passive people-consumers (users) and a
small part of active and creative creators (creatives). The fate of different countries
and their scientific and creative potential will depend on these processes.
Localization of talented scientists, programmers, etc. a lot will depend. What role
will Russia play in this regard? The role of a resource-degrading country or a
strong subject of science-intensive technologies?
We often hear how people suffer from the dictates of Internet texts. Hear how,
thanks to the Internet, they are losing freedom, in particular, freedom of choice. To
understand this problem, you need to look deeper.

The subject, as something capable of evaluating the external world, disappears,

since it is its fold, that is, a product of this world. The subject is a product of this
world. The world is one. A person is not only in complete captivity of the situation
of the external world, but also in captivity of unpredictable situations of the inner
world. And the inner world is not his world, although a person has an illusion for
this - the illusion of freedom of choice. The thoughts that come to us, we do not
choose. And we do not even choose to evaluate these thoughts as thoughts about
these thoughts. Are we watching the sun eat it? If not us, then who? There remains
the last hope for the existence of "I", this is the existence of our "I" as a passive
observer. Although in our depths it is not we who observe, but a part of the world,
having produced many eyes in itself, looks at itself! The world reflects itself,
making it possible for people to feel that they themselves are participating in this
reflection. But this is only a human illusion. We have the illusion of freedom of
choice and that our thoughts are native, since we can manipulate them within
certain limits. As soon as these thoughts become foreign to some people with
bipolar disorder, this illusion falls apart. And who comprehends the truth: a person
with bipolar disorders or we, like the so-called normal people? The texts of a
person, to whatever heights they rise, take their origins in the texts of the World.
The whole world is text! The whole world is a stream of structured information.
Even the chaos of the universe is text! This is controlled chaos, as it is text. Not to
mention the perfection of the DNA lyrics. But man covers all this with his texts, as
a product of the texts of the World. These texts lead us, and we have no freedom of
choice. Even when we think "freely", we are under the dictates of the texts of our
Language. Language as a monster rules us so much that there is no room for our I.
Therefore, the texts of the Internet are just a small part of the dictate of the texts of
the World.

How to monitor and evaluate learning outcomes? Control in postmodernism is

irrelevant. The issue of control disappears in the postmodern approach. The
educator or teacher does not grade. At the same time, the problem of reinforcement
and stimulation does not disappear.

1.13. In order to introduce postmodern approaches, it is necessary to be fluent

in classical approaches.

There is a point of view that at first it is better to master classical pedagogical

approaches and only then to come out on innovative postmodern approaches. At
the same time, there are avant-garde postmodernist projects in art that are created
by artists [7] who do not possess the elementary skills of classical fine art. The
artist has not yet learned how to paint, but he already claims to be postmodern. It
doesn't work that way!

Likewise, in pedagogy, we first have to master the classical pedagogical

approaches well. But, on the other hand, we must be open to then introducing
unusual and unconventional approaches.

Let's try to remember any unusual open lessons, unusual approaches of teachers
and educators that caused us surprise or irony. What surprised you in the teacher's
author's pedagogical project?

For example, there is the so-called indirect pedagogy, in which a student ceases to
be a student, and a teacher is a teacher. There is a common cause and problems that
need to be solved, but it turns out that we all lack knowledge, and we are all
mobilizing to fill this knowledge. Indirect pedagogy implies an approach in which
students learn among other things. Such students, for example, say that they do not
learn geometry, but design and calculate the foundation of the future house. This
approach was introduced to one degree or another within the framework of the
Makarenko pedagogical method. This approach was based on teamwork, and all
other pedagogical problems were secondary. It is possible to conduct practical
seminars, but the production situation. Pedagogy must cut down on the prepared
conditions and deal with the problems of life. In this situation, the teacher turns
into a real master from whom you can take an example.

For example, a true master teacher in acting never teaches anything in the abstract.
He and his students have specific tasks and the staging of a specific performance,
knowledge is given and acting skills are practiced within the framework. Academic
knowledge is needed, but it must be presented in the context of the tasks at hand.

To what extent primary school teachers have the will to be open to unpredictable
interactions with their students in a life situation, and not in a classroom
environment. The pedagogical process becomes only a tool in solving a particular
life task. The learning process at school cannot be pretend!

The world is much more complex compared to how we see it in our projections,
given by our needs. If we saw the world in reality, we would be overwhelmed by
its complexity. There are such diseases when people see this complexity of the
world, due to the fact that they have impaired projectivity of perception. We call
these people people with mental disabilities.
Compared to animals, we see even more. Animals see little, they are more
primitive, in comparison with us, psychic automata, although we are also automata,
but only more highly organized and even, at times, spiritual. Animals do not know
anything about their existence. You look at a nightingale singing beautifully, he
does not understand what he is singing, and also will never sing that he knows
about his existence.

Therefore, teachers should always think about how new the language, approaches,
and methods used in the educational process are. Most of the teachers will work
within the pedagogical technologies that they were taught, that is, according to the
established standards of the Ministry of Education.
But among educators, there are sure to be innovative educators whose success will
be admired by colleagues. Why is this happening? Because more successful
teachers are always a little ahead of their time and take courage not to meet
educational standards, for example, because of their own critical view of the
pedagogical process. Why did a successful teacher become like this? Because he
left the traditional plane and moved on.

Therefore, further, we will continue to consider how traditional pedagogy and

didactics are being transformed in the framework of postmodern psychology and
postmodern approaches.

How can a teacher break out of the traditional plane? How to effectively pinch
your ear or bang your head to start seeing things differently?

Sometimes it is useful to “hit” the head, but only successfully, and so that there
was no degradation of the psyche and personality. You can “hit” in such a way that
you lose the gift of mastering classical and traditional approaches in pedagogy. But
you can hit it successfully, so that you begin to understand and see something that
you have not seen before.

Therefore, I advise you to read more postmodern authors. These are authors who
go beyond the traditional and classical plane. Read more authors who are the
inventors of new words. These are unusual people who are called winders. These
are people who come up with new words that people then use.

On the one hand, the postmodern approach can be introduced by you, as teachers,
thanks to your talent and unusual look, and on the other hand, thanks to the
technologies that have already been developed in postmodernism. In particular, on
the basis of the work presented by us.
The postmodern approach allows many to always be on the lookout to be open to
something new.

1.14. Laws, patterns and principles of teaching in postmodern pedagogy.

Let us try, through the prism of postmodern approaches, to analyze such a section
of pedagogy as "Laws, laws and principles of teaching." We will try to analyze
how these important components of traditional pedagogy are transformed.

What is pedagogical law? A pedagogical law is a category that denotes objective

and steadily repeating connections between the phenomena of education, between
the components of the pedagogical system, reflecting the mechanisms of its self-
organization, development and functioning. In fact, the definition is taken from the
classical philosophical dictionary.

How is this definition transformed within the framework of the postmodern

approach? That is, how traditional laws are implemented within the framework of
the postmodern approach. Will these laws be stable and eternally manifest
themselves? After all, when we talk about the law, we are talking about something
that is always fulfilled, regardless of time.

The postmodern approach always implies that these laws are not so universal, and,
perhaps, are only a particular version of some more complex and undisclosed
phenomena. We see only some part, and therefore the laws that we know are not so
universal, but are only a manifestation of some particular. Indeed, time passes and
some researchers begin to express discontent that these laws no longer work. There
are some conditions under which these laws do not work.

Therefore, the belief that there are some laws in pedagogy and they are always
feasible is just belief. It is necessary to adopt these laws in pedagogy, but at the
same time be prepared for the fact that they can be transformed under certain
conditions. We say that in some cases these laws can be applied, and in other cases
they cannot. And postmodern pedagogy always implies that the teacher must
always take into account only the laws on which the teacher is based in a given
pedagogical situation. At the same time, the teacher must know in what conditions
these laws are fulfilled. A teacher who works with a reservation for a situation,
without any intentions to extend laws to everything that comes into view, is
already postmodernistic.

In classical pedagogy, they say that if the nature of a connection is observed under
certain conditions, that is, not always, then these connections express patterns. That
is, teachers made sure by replacing laws with regularities. Regularities are special
cases of laws. For postmodernists, there are only regularities, and there are no
laws.

According to the postmodern approach, there is no essence. That is, there is no

certain unchanging thing, like invariants, that is unchanging. If you take a
postmodern encyclopedia, you will not find an ontology in it. Ontology is a branch
of philosophy that deals with the problem of essence.

Earlier we discussed how much to talk about the essence of personality. Or maybe
a person is always different and has no essence?

The essence of the personality as something unchanging and always with it. This
essence is always with personality. This is one approach. And there is another
approach, according to which everything in a person can change beyond
recognition.

Pedagogy is a complex field and teachers are careful, considering only regularities
in it, not laws. Perhaps, there are practically no teachers who would declare the
existence of laws in pedagogy.

Is it very difficult to formulate a law in psychology? There are such laws in

psychology. For example, laws related to the work of memory: the law of the edge,
the Yerkes-Dodson law. In pedagogy, if any attempts are made to discover any
laws, in the end they turn out to be laws or laws of psychology.

There is a point of view that each personality or psyche has its own laws and
concepts. Therefore, it is impossible to apply to it any universal laws, because it is
impossible to get inside the psyche. Inside each psyche, its own unusual situation
develops, an extraordinary story, and therefore, in this psyche there are unusual
patterns that are not described in any book on general psychology, even if this
psychology is general.

1.15. Didactic principles of teaching in postmodern pedagogy.

Within the framework of classical pedagogy, these principles represent, first of all,
the main general guidelines that determine the content of the organizational form
and methods of the educational process in accordance with its goals and patterns.
Having a goal in itself is already a modernist, classical approach. There are no
goals in postmodern pedagogy, but there is a problem of survival, a problem of
keeping the pedagogical system alive. Often students admit their disappointments,
they say, we went to this goal, but we no longer need it. There are statistics,
according to which, there is a dead end and dissatisfaction with the realized goal to
which they were going.
Postmodern pedagogy rejects a single vector and direction in which all students
should develop. Postmodernists do not refuse knowledge and education, but at the
same time adhere to a certain freedom. Some free breathing. For example,
Japanese teachers are very postmodern in their freedom to children. Japanese
educators have goals, but they abuse them so much.

For example, a teacher can tell the students that you want to do it, go to bed, listen
to me or don't listen. And another teacher will completely abandon the above
technique and will begin to learn from the students himself. If you are open to
understanding that your students are raising you, then you are already a
postmodern teacher. Postmodernism begins when you each time come to a group
of children and raise them, but at the same time are grateful to the children for re-
educating you. People see how the teacher changes thanks to the fact that he is
raised by children, but how much, at the same time, the teacher himself brings up
the children, this remains a question.

Within the framework of the postmodern approach, there is never an overestimated

self-esteem of a teacher when a teacher claims that it was he who taught his
student. The postmodern teacher believes that the child himself does, and the
teacher himself is not the author of what the child does. Such a teacher creates only
conditions, removes obstacles, gives freedom. The student himself does everything
perfectly, moreover, only because the teacher entered into a dialogue with him,
corrected and created the conditions for the student to reveal himself. In this case,
the teacher avoids his previous authoritarian work, which was offered to the
student according to the principle: "do as I do." In nature and in living systems,
everything happens in the same way. Just like a bird that teaches flight. You cannot
say that the bird is showing how to flap its wings by sending a signal “repeat after
me”. What is the role of the teacher bird? Is she needed as a teacher? If it is not
there, will the chicks learn to fly? It is wrong to say that a bird teaches, as teachers
do in relation to their students. The bird instinctively creates conditions for the
chicks to fly. For example, it brings the chicks down and jumps, starting to flap its
wings. By the way, not all chicks stay in the air and some of them break.

Are there really living systems of postmodern systems in modern information

technologies? For example, there are interactive games where you can influence
the characters, the processes taking place.

Didactic principles of teaching are the main guiding principles that determine the
content. Didactics has content that is based on the principles of classical pedagogy.
This content is understood to be unchanging and subject to eternal principles.
In reality, modern pedagogy should be a living system, and in it these principles
should be constantly changed and corrected. The content should change too.
Similar to how it happens on the Internet. We belong to a generation that once read
texts without any hyperlinks.

Thus, within the framework of the postmodern approach, real texts are constantly
changing, like some living creatures, and before that, humanity existed in the world
of dead and unchanging texts. For example, Wikipedia. Articles and texts of this
encyclopedic information resource are constantly changing [3], corrected, deleted,
etc. And everyone takes part in this process, while adhering to certain rules.

In classical pedagogy, it is said that the principles of teaching, in their own way,
are a theoretical generalization of pedagogical practice. Therefore, a dilemma
arises: either to change the principles based on the analysis of pedagogical practice,
or, conversely, pedagogical practice must be carried out within the framework of
certain principles. Usually a principle is given, and we, as teachers, obey it without
any freedom of choice. Often, many educators worship and believe in certain
principles.

If you, as a teacher, ignore the principles and, according to the situation, pursue the
task of raising the effectiveness of the pedagogical process, then you are a teacher
working with a creative approach, in particular, applying postmodern approaches.

The principles of didactics are often objective in nature, arising from the
experience of practical activity, the principles of didactics are often objective, and
therefore are guidelines that govern activities in the process of teaching children.
Therefore, it is important to understand the concept of activity. Because our
modern classical pedagogy is based on such a concept as activity.

The theory of activity, according to our monograph [1] "Foundations of

Postmodern Psychology" (2015), is postmodern, but not fully developed within the
framework of the postmodern approach.

What does activity theory include? There is a principle of unity of consciousness

and activity. Consciousness is impossible without activity; activity is impossible
without consciousness. Therefore, this principle is called the principle of activity
consciousness.

What is primary in the development of a child: activity or consciousness? Activity,

of course.
A child who does not yet have consciousness is already engaged in activities,
performing actions and operations. Gradually, the activity goes to the mental plane
(interiorization) and turns into consciousness.

Activity itself captures the variability of the world. And thanks to this, the
development and formation of the psyche takes place. At the same time, the
introduction of the concept of activity is criticized for the fact that it absorbs too
much. Science loves when there are very simple components of a concept, from
which something complex is gradually built. Science starts from simple content to
more complex content. The concept of activity is initially a complex concept.

The concept of activity is not simple, but at the same time it is the basis of
psychology. This is precisely why the theory of activity in psychology was
criticized. After all, activity theory did not reveal why the psyche and soul are
alive.

The soul is alive because it is a product of a living and changing world.

Postmodern psychology is based on the fact that the psyche is alive because it is a
product of a changing environment. That is, there is a changing psyche in a
changing world. That is, a changing psyche takes place in a changing world.
But the mechanism of this vivacity of the psyche is still unknown.

How lively can our pedagogy be? And postmodern pedagogy is the very pedagogy
that should be alive. It must contain some life-giving operators. That is, such
components of the psyche that would perceive well changes in the social
environment, and, accordingly, would change the principles and approaches of the
pedagogical system.

If we take a textbook on classical pedagogy and try to somehow discover what

patterns take place in pedagogy, then, first of all, we see the basic laws taken from
classical, and not from postmodern philosophy. For example, the laws of dialectics,
in particular, the law of the unity and struggle of opposites. But when we talk about
postmodern pedagogy, we must bear in mind that these classical philosophical
laws no longer work in it.

The teacher should know that philosophy is now divided into two parts: classical
and postmodern philosophy. The laws of dialectics (the law of opposites) no longer
work in postmodernism. Moreover, earlier we have already said that there are no
pluses and minuses, there is no beginning and end, there are no binaries, and
everything in the world is blurred, just as a wave and a particle are blurred
according to the principle of uncertainty.
When introducing postmodern approaches, in no case should one abandon the
classical approaches. Do not forget about the unity of modernism and
postmodernism, which are interdependent and constantly give each other the palm.
Moreover, it has already been noted that in order to introduce postmodern
approaches, it is necessary to masterfully master the classical approaches. It must
be remembered that if a teacher does not possess classical approaches, but tries to
work within the framework of postmodern approaches, then this will not lead to
anything useful for students.

Contradictions arise due to the fact that the requirements, which are the
consequences of the new socially changed conditions, come to inconsistency with
the traditional and established views on the learning process. We have already
noted how the personality develops. It changes because the personality has
contradictions between the components of the psyche. For example, behavior goes
ahead, while thinking is still underdeveloped, and it begins to catch up with
behavior. In another person, it may be the other way around, thinking will pull up
behavior.

Dialectics is the mechanism of the living. Living things are always the product of
contradictions or the struggle of opposites. Within the framework of the
postmodern approach, the system is not always alive because it has contradictions.
There are such living systems that have liveliness due to a different mechanism.

For Freud, the vitality of the psyche is mainly associated with the dialectics of
consciousness and subconsciousness. Consciousness fights against the
subconscious and on this basis neuroses arise, which are sublimated into activity.
And if there were no these neuroses and mental conflicts, then there would be no
writers, artists who sublimate their neuroses and conflicts into works of art.

There is a point of view that the system is alive because it always moves from
quantity to quality. We live, and something accumulates in us, and then, a jump or
movement suddenly occurs. Often, in an instant, we begin to move into some new
sphere.

Our task, as teachers, is that we must work with the child so that he does not just
study and consider something, but we must always immerse him in conditions
where there is a need to learn this. Why add, why subtract, why read? How can
indirect pedagogy convince a child to read? You can tell the child, they say, if you
don’t read, you don’t know the end of the tale. Say, the most serious and
interesting at the end, and you yourself will finish reading it. The child, of course,
is mobilized to read. We read two or three fairy tales, and he will orient himself to
the fourth fairy tale.

In Mitta's feature film "Point, Point, Comma" there is the first Russian clip, which
shows how schoolchildren read with great pleasure in the reading room. At this
time, the chorus of the song “do not interfere, let me finish reading!” Sounds. After
this clip of Mitta, many schoolchildren wanted to study in the library.

In other words, there should be some context or some comparisons of the student
with other students who know how to do better than him. For example, one
schoolboy saw his classmate play the piano well. The same classmate with whom
he played mediocrely in the yard turned out to be a gifted musician. The classmate
felt uneasy. Now, when they played mediocrely in the yard, a classmate often
began to tell the musician, they say, don't do this with your hands, you will soon
play the piano. This student has a dream to play on something.

Motivation to learn should always be within the framework of something. And

only then does effective cognition begin, which later develops to the level of
conviction. And how to mobilize a child to learn arithmetic? When told, take two
more candies or three more. And what is "three"?

Children often want to know what the clock is showing. They just want to imitate
adults. Best of all, when they learn it, so as not to be late for the movie show.

In indirect pedagogy, attention is paid to things that are not related to the lesson
program, but are of interest. The teacher always needs to be able to forget a little
that this is a lesson, to leave the program, to allow himself and his students to be
“hooligan”. But not so much that there is a complete release, after which it will be
difficult for students to mobilize for the lesson.

It often happens that the teacher stubbornly follows the standard program, and
there is no result. Sometimes you have to see creative teams in which people are
liberated, play, fool around, breathe easily. They have no jobs, they have no
localization in the room or office. They are walking somewhere, sitting in a
clearing. This is at first glance. But this is only at first glance. In reality, time
passes and we see the completed creative product of this creative group. This
creative freedom was developed back in the days of the USSR. There were
wonderful summer cottages, wonderful meadows, wonderful houses where people
simply rested, but, in the end, wonderful stories, novels, scripts came out,
discoveries in science were made.
A teacher can lose with a child, but so much so that there is a result, thanks to
which, for example, the student will become the winner of the Olympiad. Why did
this result come about? Because the student learned the subject in a casual game.
This is, in particular, some of the components of postmodern pedagogy - indirect
pedagogy.

The postmodern approach involves the exchange of roles. For example, a student
may turn into a teacher for a while. The student leads the lesson. And the teacher,
psychologically, can be himself all the time in the role of a student. The position of
the teacher when he admits that he himself does not know anything, but is going to
learn the unknown together with his student, they say, let's figure it out together.
When we said that a teacher is a master, a magician, an encyclopedist - this is one
thing. And in this case, he is just like a student. The teacher turns into a certain
child, a schoolboy. He even physically bends his legs to feel what it's like to be
small and see the world from this small height. The teacher can sit at the desk with
the student. This is a very good exercise that you should never forget. Thus, the
teacher should be open to various experiments, but only within the framework of
those tasks that increase the effectiveness of teaching. If you are effective, then no
one has the right to stop you in what you are doing. You are efficient, so you are
right.

What are the classic rules of conduct at school? What are the points that are spelled
out in the school charter? How many of you have ever read the charter of a school
or kindergarten? For example, order, responsibilities and information about
kindergarten. We're talking about a charter that the children themselves must
follow. There are interesting points in this charter. They need to be rethought
within our unconventional approaches.

Is it possible to add a certain amount of freedom to the charter of a school or

kindergarten? The world is changing and we have to transform the charter all the
time. The charter has its own history and was formed long ago. Therefore, the
classic items will always remain in it. The classic clauses of the charter are the
preservation of the essence, but the postmodern approach to the charter is a kind of
shell that makes the charter a living system. For example, traditional school ethics.
When the teacher enters the classroom, the students must stand up. This is a non-
verbal form of showing respect and attitude towards the teacher. Within the
framework of the postmodern approach, the question arises of whether it is
worthwhile for students to stand up when a teacher appears in the classroom? In
what cases is this getting up not necessary? And in general, are there any
components of the act of getting up that can harm? Is there any criticism on this
score? Postmodern approach implies objectivity of the attitude. We are not talking
about the delusional idea that the teacher should bow low at the feet of his students
when they appear in class. But the postmodernist-teacher should consider this
crazy idea as an option in the search for new pedagogical methods. Nevertheless,
this is already a psychotherapeutic technique, thanks to which psycho-correction of
students can occur. Postmodern aspects of non-verbal psychology are well
embedded in the framework of socio-psychological training. These are, first of all,
games with various exercises, where roles are reversed. The postmodern approach
at its core contains a game, in particular, not a search for meanings, but a game
with meanings.

New knowledge is born in systems that generate delusional constructions? Where

does the new come from? From delirium or from the ossified truth that already
exists and which does not produce anything new and is forever completed? Of
course, out of delirium, out of nonsense and absurdities. Our brain is a kind of
cauldron, in which delusional constructions are cooked, but from which new
“dishes” of creativity come out through the “culinary” sieve.

We must create conditions for the creative freedom of students. Good liberation is
often found in art schools. This creative freedom should also come to schools. The
postmodern approach recommends that theater be the main integrative subject for
developing students' creativity. To be an actor you need to read literature and
history. It is necessary to have self-control, a sense of a partner on the stage. After
all, the acting profession incorporates many skills. Various school subjects can
revolve around the theater, from mathematics to literature. There are performances
in mathematics, physics, chemistry and various subjects. Postmodern performance
is always a dialogue between creators of different eras. It is a dialogue between
different worlds, spheres, times and spaces.

Many students do not understand the origins of arithmetic and mathematics,

solving what they give, like trained animals in a circus. Our students don't
understand why a number is a number? A student who does not understand the
origins of the sciences will never be able to engage in creativity in science. A
student may ask, “One plus one is two? And if one is a big camel and the other is
dwarf. Can one plus one equal two to them? " When we understand one camel plus
one camel, we mean that these camels are the same. There is a difference between
the concept of "one" and the concept of "one".

Children do not understand mathematics well, not because they do not know much,
because they are not yet poisoned by the habits or knowledge gained in the process
of training.
If you ask the reader why, when a corner is divided, a miracle occurs? Few will
explain. Children who have not yet been spoiled by habits do not have traditional
knowledge in perceiving the conclusions of mathematics. So they have questions
and don't understand mathematics. In essence, students are forced to accept certain
assumptions and conclusions of mathematics, without any understanding of the
origins of why this acceptance is possible. That is, there is no depth of
understanding. And then we wonder why there are so few true scientists and
discoverers in the future?

The postmodern approach looks at the origins of knowledge. This approach

abandons faith. Children are postmodern in nature. They perceive everything as it
should be perceived in order to discover new things! Children are not yet spoiled
by social standards. They do not have that limited mental cell into which the
educational process drives schoolchildren. Children are originally all geniuses.
Already, as adults, only those become geniuses who have kept this child in
themselves and did not become a victim of mediocre thinking habits set by society.

1.18. About the imagination of students in the era of postmodernism.

Reading fiction is a mysterious process that allows you to observe the living World
and heroes, thanks to the perception of only letters and sentences. We begin to
observe those who are not even in the virtual space, such as cinema. Therefore, this
magic is not in the cinema, since it is perceived by us in its finished form. In
movies, we are passive observers. When reading, we are active observers and we
ourselves regulate the process of observing the World and the heroes of literary
works. This magical reading process must be preserved as a key human ability!
Alas, due to the development of screen and monitor art, reading gradually
decreases and the psyche of students gradually degrades, losing the mysterious
ability to imagine.

Our research has shown that due to computer virtualization of the life of
schoolchildren, their ability to imagine decreases, and asked the question: does this
affect the perception of the Miracle of the New Year, which is based on
imagination? How the Miracle phenomenon is transforming in the current
generation compared to those who studied in conditions without the Internet and
such a powerful virtualization of life.

The joy of the New Year is a complex psychological phenomenon, but it is based
on the psychology of the Miracle of the New Year. We were interested not in how
much the joy of the New Year is being lost or diminished, but in what is the most
filling of this joy among schoolchildren in connection with the virtual images in
which the schoolchild lives more and more?

The phenomenon of the Miracle of the New Year is a phenomenon and psychology
of expectation and, finally, its peak is the phenomenon of the New Year.
Expectation is the basis of this Miracle.

How are these expectations transformed if the student is already chronically and
daily in anticipation of the flow of Miracles coming from virtual interactive games
and images? It is interactivity that makes virtuality real! It is interactivity that
makes virtuality real!

How much the Miracle of the New Year is inferior or not inferior to the stream of
miracles from the computer? We interviewed parents who observed and evaluated
this phenomenon in comparison with how they themselves perceived the winter
holiday in the past.

A considerable part of parents (31 percent) admitted that the New Year is
increasingly becoming for children not a Miracle, but an opportunity to go to larger
Miracles thanks to computer games and virtual images. Pragmatic and real
attitudes towards life among schoolchildren are growing every year. A significant
part of them just play along with the Miracle of the New Year in order to get a
stronger Miracle from the computer and not on one magical New Year's Eve, but
every day and night. The percentage of night school gamblers is growing.

In the course of our research and observation, we found that the Internet with its
dynamic images, presented in the format of Internet games and various virtual
images, reduces the ability of students to imagine. The computer does it instead of
the student himself. The student can only be a passive observer or an active subject
of push-button consciousness, that is, actively press the computer keys.

1.19. Wikipedia as a postmodern component of the pedagogical process.

It must be admitted that at present the Internet has become the main source of
information for the educational system. This is understandable, because the search
for the necessary information on the Web takes much less time. Therefore, on the
one hand, among the students, an opinion has formed about the usefulness of the
Internet, and on the other, more and more often we hear that not all information
resources are so good and useful in terms of developing the level of knowledge and
worldview of the younger generation. One of such controversial and problematic
information resources is the free Internet encyclopedia "Wikipedia" [3,47], which
occupies a leading position in various search engines. It is this information
resource that appears first of all when students are looking for new and useful
knowledge. Therefore, in this article, based on the analysis of this leading
information resource, we will try to show that Wikipedia, despite its popularity,
has become one of the problems of information national security. In addition, in
this article, we will try to identify the components of this problem, from the point
of view of the impact on Russian student youth.

The philosopher Nietzsche [46,47] would be glad to see Wikipedia. He was very
worried that the troubles of mankind are connected with the fact that much is
changing, and people, parasitizing on the Aristotelian principle of identity (A = A),
do not take this into account. Aristotle's logic [1.47] does not allow one to escape
from old texts, from the paper and static encyclopedia of the world. Thanks to the
Internet, Nietzsche's dreams finally came true, and a living system of human
knowledge - Wikipedia - appeared! The philosopher, Gilles Deleuze, said that the
encyclopedia of the world has ended and the pedagogy of perception has begun,
that is, the education of perception through video texts. Traditional texts are not
dead yet, despite the fact that our students read practically nothing! Thanks to the
site "Wikipedia", the encyclopedia of the world continues, only now it has become
a living encyclopedia of the living world. It seems that we should be happy!?
Jimmy Wells, the founder of the free encyclopedia - Wikipedia, has come true.
Today, people who know how to form and express various knowledge about the
world, it would seem, can participate in the formation of this live and free
encyclopedia of the living world [46,47]. Is it so? To what extent is this freedom
infringed upon for talented authors who are able to form and express true
knowledge about the world? Maybe a free Wikipedia is not feasible from the very
beginning, since it has its own master, subordinate to the country in which it lives?
In general, not all countries have the keys to the Internet, that is, not all countries
have control over the shutdown of the global information field. This is where the
origins of the national security problem of all countries lie. Isn't Wikipedia created
to form the necessary ideology and worldview? Maybe Wikipedia is just an
informational wiki cloud, artificially maintained at a height thanks to some hidden
pragmatic projects? Or maybe Wikipedia is just a form of PR or propaganda
disguised as reference materials?

Apparently, all of the above is now being done with the help of the Internet, in
particular, with the help of the "free" encyclopedia - Wikipedia, led by
administrators who create the necessary political and economic truth? It is not in
vain that it seems that some countries want to free the Internet from the impact of
the world's largest information crowdsourcing "Wikipedia", which is shaping the
world outlook of people on the planet.
In particular, a sufficient number of facts have accumulated confirming that the
Russian Wikipedia is formed not only by Russian authors [46,47]. Here are just
excerpts from these studies: “Virgil Griffith, a researcher at the California Institute
of Technology, created the WikipediaScanner utility to identify users who edit
Wikipedia content. The results of the study using this program showed that the
articles were edited from computers of the CIA, FBI, US government and
educational institutions, private companies, news agencies and political parties.
The number of dissatisfaction with rigid censorship in the English-language
Wikipedia is growing. Everyone knows that a lock has been placed on historical
and political articles and "bots" have been installed to automatically monitor any
changes. This can be seen if you read at least articles about Russian history, the
history of the Great Patriotic War, etc.

The interest of the special services in correcting the content of Russian Wikipedia
does not surprise anyone. But the scale of the corrections and the effectiveness of
Western influence on Russian Wikipedia is staggering. For example, everyone
knows the famous motto "anyone can edit an encyclopedia" [46,47]. However,
everyone who wants to correct or add something should please the administrator
who oversees this topic. And most of the administrators are not citizens of Russia,
and even worse, "a couple of them are in the American Wikipedia foundation on a
salary" (Wikipedia contributor golosptic 23rd-Nov-2010 04:53 am (UTC).

It's good that Wikipedia promotes Freedom and Truth, but this healing sauce,
useful for the whole world, is fueled by American ideology. If not the American
ideology, then the ideology of another country is used, which is also sometimes
criminal. How to be? How to form a Wikipedia that does not obey either American
or Russian ideology, but obeys only the Truth [46]. It is useless to ban and close
Wikipedia on the basis of ideology, but on the basis of slander, incitement to ethnic
hatred, propaganda and PR - it is possible! Wikipedia is flexible when there is a
danger of blocking and closing it on the basis of non-compliance with the laws of
the countries that it influences with its content. Contrary to all that has been said,
Wikipedia positions itself so cunningly that it still does not bear any legal
responsibility. Being anonymous, this encyclopedia very skillfully removes
responsibility for its content. For example, participants at all levels disguise
themselves under different nicknames and become a separate secret service, and
Jimmy Wells himself is also not responsible for anything, since he sold Wikipedia
to another company, which is also difficult to contact. Also, one cannot ignore the
so-called dolls, thanks to which a single entity or organization writes articles under
a variety of nicknames, forming the illusion of an Internet society, or, conversely, a
large number of participants, society or even a small country sitting on one
nobody. clogs up” or “Moreover, this applies to an Internet resource that presents
itself as an encyclopedia. Shifting responsibility on some free Wikipedia
participants should not remove legal responsibility to the administration of this
Internet resource.

Thus, there is reason to believe that Wikipedia is not only the main source of
primary knowledge, but also a means of ideology, which is consistently turning
into a factor of national security for many countries of the world. Today, there
seems to be no stronger tool for monitoring Russia and other countries than
Wikipedia. This encyclopedia positions itself, ostensibly as an educational project,
not a research one. Therefore, there is reason to believe that Wikipedia, under the
guise of forming its own texts and discussing them, extracts valuable and secret
information for the development of projects for free. There are examples of how
Russian scientists, including those who have worked in various secret and strategic
areas, when discussing the importance of their persona for Wikipedia, through
intermediaries-participants, lay out current directions not only of their past
research, but also of the present [46] ... Thus, the question arises: "Isn't the policy
of Wikipedia turning into a mirror of the traditional, expansionist, foreign policy of
some countries?"

To answer the above questions, it is necessary to conduct a content analysis not

only of the texts of Wikipedia articles, but also of the texts of dialogues and
correspondence of the participants of this information resource. Moreover, it is
necessary to conduct a comparative analysis of what entered for publication and
what was left or removed. When researching the above problems, special attention
should be paid to determining the true motivation of Wikipedia participants. What
motivates participants to write articles for Wikipedia: the joy of creativity, a sense
of their usefulness, a sense of vanity? Young people contribute to the formation of
the "World Mind Bible-Wikipedia", to the formation of the list of "Gods", etc.
Take a look at the site "Wikireality" - an information resource where participants
and admins can satisfy their vanity. Indeed, in Wikipedia, nothing is written about
them. This is a special megalomaniac - Wikimania, due to work on Wikipedia.
Participants through their nicknames satisfy their vanity. They write about them
and really know their names. Through Wikireality, you can learn about these
hidden Wikipedia contributors. Wikireality is formed not only by those who were
kicked out of Wikipedia, but also by the participants themselves, in order to
somehow introduce themselves to the Internet community. There is a lot of truth in
Wikireality. Since the truth and truth about the world is not in Wikipedia, but in the
near-wikipedia space and the discussion of articles that pass inside it. On this
resource there is a category of participants offended and rejected by Wikipedia,
who in their articles fairly objectively reveal the negative sides of the Wikipedia
project. That is why many of the conclusions that we were able to draw in this
work were made on the basis of the content analysis of Wikireality.

Some participants are driven by complexes. So, for example, one failed writer,
fulfills his unrealized complexes of a failed successful writer, while working on
famous writers, humiliating them. It is dishonorable. This internet-legalized crime
often falls under unpunished libel. A similar thing happens with failed scientists,
and there are a lot of them in Russia, due to the collapse of Russian science. This
just plays into the hands of the American leaders of Russian Wikipedia, whose
goal is to create conditions under which Russian science would never rise from its
knees. That is why, according to the content analysis of deleted materials about the
development of science in Russia, we can conclude that Wikipedia, represented by
many of its members and most of the administrators of Wikipedia, is engaged in
subversive and derogatory activities against the development of Russian science.
For example, articles about many successful scientists in our country have been
revised and presented in Wikipedia just as articles about the participants in the
Great Patriotic War, and their scientific achievements and works have been
removed from the articles [46]. Or another example, the topical and stimulating
articles for scientists have been removed (there should be publicity about the
achievements and awards of scientists!) About the lists of honored scientists of
Russia. In general, the process of filling with scientific articles in Russian
Wikipedia is very slow, unlike, for example, the English Wikipedia. In the best
case, our domestic wikis-participants, acting in a non-patriotic manner, copy and
translate articles from the English Wikipedia, raising the prestige and image of
American science. At the same time, content analysis of the English Wikipedia
shows that this encyclopedia is a model of American patriotism in the field of its
scientific achievements. Frightening is the composure and pedantry with which
Russian-speaking authors wash all past achievements from Wikipedia, as well as
the real shoots of Russian science that wants to rise.

With great difficulty, articles about the development of culture and art in the
regions of Russia are made through. Many articles are written, but most of them
are deleted. These conclusions, we have made, using the example of articles sent
by Wikipedia participants from Tatarstan. At the same time, we must not forget
that Russia will rise only when the regions rise.

In general, it can be noted that a considerable number of articles on the

development of science, culture and art in Russia, written for the Russian
Wikipedia, were deleted, but at the same time the same articles, translated into
English, turned out to be perfectly accepted and published in the English
Wikipedia.

Our content analysis showed that a considerable part of talented authors who want
to write and write to Wikipedia have already been cut down by administrators and
contributors of different levels. This already allows us to assert that Wikipedia has
long been not a free encyclopedia. It promotes the idea of freedom of knowledge,
but it is limited by paid admins and contributors. The biggest threat to Wikipedia
itself is not its censorship, but the extinction of its community and the authors who
make it. At the same time, in no case should you think that Wikipedia should be a
kind of schizophrenic monster, in whose "brain" various information should be
chaotically and freely "walking and passing through". A certain focus and attitude
in Wikipedia should be and it should be associated with the desire for independent
and objective information, and not with the financial and pragmatic subjectivity of
the participants summing up the results and administrators who delete the article,
due to the lack of financial incentives from Wikipedia participants or external
customers ... Moreover, this subjectivity should not be based on the policies of the
Wikipedia administrators. But, alas, on the Internet, a lot of materials have already
been presented that speak of a significant increase in this subjectivity.

It would be naive to believe that the administrations of various countries of the

world have no influence on the administration of Wikipedia. Wikipedia seems to
be one of the foreign policy instruments of many countries. Apparently, these
countries want to make a kind of "free Wikipedia" out of the whole world, so that
the whole world can supposedly freely deal with its world order. But this
"freedom" will again be dictated by the administrators who oversee Wikipedia.
Thus, Wikipedia currently claims to be an information frame in the project to
introduce a "free" world order dictated by the leaders of some countries of the
world. It is not for nothing that Wikipedia is artificially supported in the first places
in all search engines of the Internet and is sponsored by various government and
business structures. Therefore, the question arises: is not Wikipedia, in fact, a large
rich monster, which only disguises itself as a poor, honest and free homeless
beggar, to whom the whole world confesses?

Many subjects are afraid of Wikipedia, incl. international (personalities, well-

known world media outlets, representatives of the legislative and executive
authorities, and even representatives of special services, etc.) and this fear is due to
the possibility of being deprived of posting an article about oneself or receiving
image and material losses caused by the content of an article about oneself.
Therefore, Wikipedia, from this point of view, is an excellent manipulator between
various subjects of the world. This, apparently, creates conditions for various
financial and corrupt methods of settlement, emerging disagreements and
discontent of various parties.

Lying in the form of information forwarding, which is often practiced on

Wikipedia, and then further correction causes moral damage. This is a hooligan
virtual world. The United States is making these information passages as a basis
for monitoring and seeking the truth. The Wikipedia administrators deliberately do
not delete these information passages, under the pretext that, they say, excuse me,
they did not notice, but next time we will be more careful. Although some articles
are deleted instantly. Wikipedia is a tool for spreading rumors, which is more
difficult to curb later.

There is no doubt that there are thousands of dubious sites on the Internet claiming
to be mass media. Most of their visitors read them with a sufficient level of
criticism. These sites, due to their relatively low attendance, are not the basis for
the formation of primary knowledge and worldview of hundreds of millions of
visitors and therefore do not pose a problem of national security. The same cannot
be said about the Wikipedia site, which has actually turned into the largest and
most influential world media outlets, while not bearing any responsibility to
hundreds of millions of the world's inhabitants. This encyclopedia itself admits on
its home page that it does not bear any responsibility for its content, for example,
defamation, lies, provocative materials, etc.

China, seeing Wikipedia as a problem of its national security, within a short period
of time promptly organized its home-grown Internet encyclopedia Hudong,
independent of Wikipedia, and stole a significant part of its readers, thereby
defeating the American informational wiki expansion. Hudong is the largest online
encyclopedia in China and the world, founded in 2005. Hoodun currently surpasses
the three largest Wikipedias combined (English, Dutch, and German) in terms of
the number of articles, being the largest encyclopedia in the world.

Thus, China temporarily blocked some articles and the entire Wikipedia, and
during this time managed to raise "Hoodun"! And therefore, the Chinese
nowadays, Wikipedia assess more likely neutral or negative than positive.

From all of the above, only one conclusion suggests itself: “Wikipedia in every
country should be self-sufficient, independent and home-grown!” [3,46]. There is a
project according to which the Russian Wikipedia should be divided into two parts.
One of them will contain articles with comparatively less contestation and political
influence (natural sciences, etc.) Apparently this part of Wikipedia will gradually
turn into a prestigious encyclopedia, which can be referenced without shame when
citing in scientific and other publications. In another part, on the contrary, articles
with a high degree of doubtfulness and controversy will be collected.

Thus, Wikipedia should be politically indifferent. A true encyclopedia is an

encyclopedia of timeless and eternal knowledge, and the present is still
unencyclopedic and controversial. Something becoming should not be the basis for
Wikipedia content (political topics, etc.). How to make Wikipedia just a collection
of truths, and not a platform for conflicts and disputes, in particular, interethnic
conflicts? Apparently, some Wikipedia articles should be marked "This article can
be dangerous." So far, Wikipedia has written about this only in its own "cap",
which practically no one reads.
Chapter 2.

POSTMODERN APPROACHES TO THE PROBLEM OF STUDENT

ADDICTIONS.

2.1 Addictive students as a problem of education in the era of postmodernism.

It must be recognized that modern students under the influence of the postmodern
era with its dynamic virtual images and Internet content, on the one hand, are
gradually losing the conditions for the development of their imagination, and on
the other hand, they begin to suffer from Internet addiction as one of the most
dangerous forms of addiction. at the same level as other destructive dependencies
[12,13,19]. Therefore, teachers are faced with the task of such approaches in
teaching, which would be effective indirect or hidden prevention of these above
problems.

Mostly all teachers have a fairly good command of their subject and present
satisfactory knowledge to their students. At the same time, it should be noted that
modern pedagogy is outdated and does not keep pace with the development of
science and art, which, bypassing the stages of realism and structuralism
(modernism), came to poststructuralism (postmodernism). For a better
understanding, let us consider these areas on the example of the development of
fine arts.

2.2 Postmodernism in the visual arts.

First, everything that happens in real life (realism) was drawn. Then gradually the
artistic eye began to model something that could not be in reality. So, for example,
dreams and thoughts of a person that are impossible to see (modernism or
structuralism) appeared in the paintings. Pictures of the modernist direction
appeared (P. Picasso, S. Dali and others). It turns out that it is not enough to draw
in reality, a person is much more difficult, pictures appeared where a person is
presented as a being more complex than it is presented in realism.

And, the last stage is postmodernism. When a person breaks out of the structure,
beyond the structures that were presented in modernism. In these paintings, there is
a kind of collision, synthesis, artistic mixing of various realities, which in reality
are located at different points in space or time (the future with the past or the
present, the impossible with the possible, etc.), dreams are drawn according to the
theory of psychoanalysis, this-worldly and otherworldly worlds, etc. A painting
can represent something consisting of two realities, but interpreted by the artist
from his own reality. An artist can confront different styles of the past in his
painting and at the same time give his own interpretation, intersperse his own as
something that unites all these styles (realities).

2.3. Postmodernism in cinema.

Cinematography in its development also went through all these stages. First, reality
was filmed (realism). Then this reality began to be modeled. Something
(modernism) appeared on the screen such that in reality you will not see and feel.
Thanks to modernism in cinema, we were able to approximately feel what the
heroes of the films feel, what they think about, how they dream, what dreams they
see, their future and past, etc. (modernism). Moreover, we saw what we should
strive for, our ideals, the image of happiness, as it should be, and not as it is, etc.
For example, according to films of the thirties, our country already lived happily
under communism. And, finally, at the present time, thanks to the development of
video technology and cinema technology, it is possible to connect different
realities on screens (personalities of the past and future, that light with this light,
etc.). Moreover, these two realities do not just mix with each other, but they also
interact live according to a program or script set by the artist (director). Nowadays
there are many films about the “other world”. The viewer, thanks to the films of
the postmodernist direction, has already learned to escape from everyday reality.
He can look at this from the other world. He can feel the cyclical nature of time
and not be afraid of death (like the Japanese), since everything comes back. He can
see the present through the eyes of the past or the present through the eyes of the
future. He can see how others (even animals) see him.

2.4. Postmodernism in science.

You know your subject perfectly well, but in most cases you have not thought
about the true origins of this knowledge. In the beginning, all of us, learning the
world, were absorbed in realism, and this is wonderful. We have learned to more or
less describe the world around us. They took out some laws and were happy about
it. Then modernism began - we began to criticize what we wrote. So much has
been done in science, and so what? It turns out that nature is much more
complicated. If a scientist working in the style of poststructuralism wants to bring
his reader closer to understanding the essence of a particular phenomenon, then he
usually cites the points of view of various authors, literally colliding them in a
dialogue with each other (he kind of revives the authors), while remaining a kind
of external observer and interpreter of this dialogue (intertextual approach). The
essence of the phenomenon (not an article!) In this case is revealed, as it were, not
by the author himself, but thanks to already developed structures written by others,
which the author only connects like mosaics. He becomes not the author of the
text, but the author of the text of the texts. In essence, there is a certain game or a
combination of already created structures and meanings (a game of meanings, not
their search!). The figure of a cognizable phenomenon (essence) in this case is
created by combining and a certain game of forms that frame the already
developed structures. Thus, in essence, instead of the usual traditional text, a
certain text of texts is created (intertextuality). So, for example, there are such
mathematicians who have broken free of the structure of mathematics and in
essence "communicate and conduct scientific disputes" with their great colleagues
who have long since died. They seem to revive their logic of mathematical
thinking and play various mathematical dialogues of scientists from different eras
and directions that could take place between them if they were alive today. All this,
of course, is calculated on the computer. The role of the authors of such studies are
sometimes insignificant, although it is not easy to analyze past authors that requires
special talent. In essence, the "resurrected" interlocutors conduct a dialogue
according to the author's program, but which takes into account their wishes in it.
After all, it is sometimes difficult to determine who is the leader. The value of such
works is of great benefit to world science. Only this approach allows one to break
free from the “ossified” and outdated structures of science, which may seem
progressive to us, but only within the framework of structuralism, which does not
allow one to break out of conservative methodology.

One of the manifestations of poststructuralism in science is their integration.

Practice shows that it is not just a mechanical mixing of sciences that is needed. It
is not only what is happening on the border between the sciences that is valuable,
but also how the dialogue between them proceeds. Thanks to this dialogue, these
sciences receive a strong impetus for their development. It is not enough just to be
on the border of sciences, it is important to force a dialogue between them, so that
it is a living tissue.

Let's try to extend the above reasoning to pedagogy. In our opinion, progressive
pedagogy and teaching can only exist if there is a post-structural (postmodern)
approach. It implies teaching a subject not as such, but in the mainstream of
something else (goals, objectives, directions, subject, etc.) Even the teaching
process itself should not be how we present it to students, but something that
comes from another a process, perhaps far from school. So, for example,
mathematics can be studied as the students' activities develop in the system of
business - economics - mathematics. Literature on the system theater -
performance - literature. History according to the system pre-election campaign -
politics - history. There are many such schemes. All of them are united by one
thing - the study of the subject appears as something auxiliary, in the context of
another activity. After reading the above, many teachers can say that there is
nothing new here, that we, they say, taught as it is. The fact of the matter is that
they taught, but a different process is needed, a different distance in the teacher-
student system. This system should not be divided into two camps, since the
teacher and the student should be in the same system, that is, "on the same side of
the barricades." Only in this case can we talk about true trust between the student
and the teacher.

Thus, the time has come to transform textbooks into a postmodern style of
presenting material [12,13,19]. They should contain not just texts, materials,
information, but there should be some dialogue between the texts, some text of the
texts, which is a living tissue woven from the communication of authors of
different eras and directions, as well as their appeal to modern readers. Even
simple arithmetic should show its origins on the basis of this approach. Indeed,
often our students consume the material as a given, without understanding the
living sources of what they are studying. Our schoolchildren, thanks to virtual
realities, computers and television, sometimes with a special instinct understand
something that their peers of the seventies could not even guess. And we still give
everything in the old, traditional forms. They have already seen and felt various
kinds of previously hidden, "beyond" and inaccessible things, and we give them
something boring and uninteresting. Is it possible to force a student to study in the
library, who travels all day through the labyrinths of the Internet. Students are
more and more bored in class and bored by the lack of a postmodern approach.
Study for the sake of study is no longer interesting. Previously, it was possible to
interest the student in the values of the distant circle, learning for the future. The
modern schoolchild, in connection with the corresponding changes in society, has
become more pragmatic, he already now wants to feel the use of what he is doing
now, having reference points to Western standards, and therefore, when he comes
to school, he feels a big gap between what is offered to him and what he knows. Is
this one of the reasons for the first drug use? According to some research by our
colleagues, the most erudite and well-performing schoolchildren try drugs.

2.5. Postmodernism in psychology.

For effective prevention from virtual, gaming and Internet addiction, a student
needs to learn not only to defend against himself. That is, the student must learn to
defend himself against internal conditions (in particular, mood), which can lead to
the desire to improve mood with the help of virtual games and the Internet. In this
regard, we will consider what recommendations can be given by psychology based
on a poststructural basis in this regard. It is precisely the lack of a poststructural
approach in psychology and pedagogy that, in our opinion, is the reason that our
students often get bored in the classroom and risk compensating for this by other
means.

It turns out [1], according to this psychology, psychic reality is one thing, and
external reality (nature) is another. Previously, by inertia, without noticing it
ourselves, we spread knowledge that corresponded to external reality (nature) to
the psyche. A dead end has arisen - the dead end of reason, cognition, science (in
particular psychology). Even now, scientists call many achievements of science
myth-making. Thus, pessimism appeared in science and in humanity, etc. So, for
example, in psychology, what we knew about consciousness turned out to be more
related to some kind of official or externalized consciousness, which no longer
speaks about the phenomenon of consciousness, which is "here and now," but
about some mental trace of the past-being of consciousness. .e. not here is the
being of consciousness (according to M. Heidegger). After all, psychic reality is
always not what they say about it in words. This is something more capacious and
no science can explain the essence of consciousness, but it can bring us closer to it
(to the here-being of consciousness). It is more and more difficult to talk about the
essence of consciousness in terms of a certain scientific structure, and this process,
as practice shows, does not bring us closer to understanding the essence of
consciousness, but only confuses and removes. It is necessary to break out of this
traditional structure of the science of consciousness, beyond its limits and to see
from the outside what consciousness is. A structural view and approach
(poststructuralism) is required, and this is possible only when various structures
collide with each other, and only in this interaction conditions are created for
understanding the essence of consciousness.

So far, we have studied consciousness in terms of external nature. Now is the time
to study the psychic in terms of the psychic itself. The mechanical transfer of the
laws of nature to the psychic led to a dead end, led to the study of a certain
consciousness as an object with a "dead" structure, which is separated from the
outside world. This has nothing to do with the essence of consciousness. Therefore,
psychotherapeutic methods based on this approach were in a sense unethical and
even destructive. There was no Human phenomenon in them, but only a complex
machine. After all, no machine can ever be in a being that has an understanding of
its being and is related to its being. The time has come for a holistic approach to
the psyche from the psyche itself. Even psychoanalysis, according to our point of
view, is more concerned with the past trace of consciousness, which often has
nothing to do with consciousness "here and now" ie. to the “here-being of
consciousness” (“dasein” according to M. Heidegger), to the understanding of a
certain integrity of human existence - its essence (existential approach). In line
with the above provisions, we have developed an approach according to which the
problem of mood is the problem of perception of the environment “here and now”,
it is the problem of the ability to regulate the processes of spontaneous “sliding” of
consciousness from “here and now” into the future or the past, i.e. the problem of
the ability to live in the present. This approach is called borderline analysis
[5,15,18].

2.6. Edge analysis.

Its essence [5]. Is that in the process of interaction of a psychologist with a

personality, there is an identification and selection of polar constructs as primary
elements of the personality, which were named in the work of the G-processes (joy
of life) and C-processes (fear of death). The G-process was understood as life
activity with the greatest filling of life with positive values of experience (life “here
and now”). Under the C-process with the smallest, limited only on the understood
values. At this stage, the patient independently and with the help of a psychologist
analyzes his past and present states of vital activity through the categories C and W
- processes. In fact, borderline analysis allows the personality itself to select its
polar psychological constructs on the basis of the presence of C and F processes in
them and, thanks to this, to form the understood value of life so that the value of
life experience increases. For this, all the real depressive tendencies (C-processes)
of the personality are limited, which consists in interpreting the values of life only
as unattractive and “boring”. It is shown that the reason for such a pessimistic
perception of values lies in the limitation of the perception of values only as
understood, that not all values can be expressed in words, that real values should
be experienced. As a result, the values of experience gradually come to the fore.
The personality begins to live no longer by the results (the end result of life activity
- death), but by the processes of life activity (life). Understood activity values,
focused only on the final result, become secondary. In essence, in the process of
such analysis, the border situation between life and death is systematically
modeled, and an internal attitude is developed to assess one's actions and the world
around us from the standpoint of life and death (borderline situation), but with an
emphasis on the former. This allows the individual to appreciate what previously
did not attract her at all, to see much in small things, to be able to feel the breath of
life and nature, etc. This allows the person to constantly be in a kind of borderline
situation and therefore to feel their integrity and essence.
2.7. Postmodern approach to teaching as the basis for hidden prevention of
gambling, virtual and Internet addiction?

The above concepts may seem daunting to teachers, but we hope that based on
them, teachers will be able to teach history, literature, mathematics, etc. in a
different way. To teach in such a way that the student lives more and more in the
world of not some “dead” values of the distant circle, they say, learn - this will
come in handy for you someday, but the values experienced “here and now”. So,
for example, a teacher can organize some kind of psychodynamics based on the
mechanism of overcoming, the mechanism of modeling and imitation of the
"borderline situation", etc. This is possible only in line with the postmodern
approach, when learning is not an end in itself, but only a way of solving problems
facing students who are engaged in specific useful activities on an equal basis with
adults. Even a kindergarten, in this case, can be presented as a production facility,
thanks to which it is possible for parents to participate in production, and not sit
with children. Therefore, going to kindergarten is a necessary thing. The child
should know about this. Its' his job".

Prevention of virtual, gaming and internet addiction should never be a special

process. It should take place within the framework of the programs that you have
already developed in schools. Another thing is that you have to be a kind of
manipulators who own the knowledge that you will receive by reading this course.

Your main task is to relieve anxiety about whether you can handle it or not.
Anxiety will be removed on the one hand by the knowledge that you will receive
as you read it and, on the other hand, due to the fact that you will not put a far-
fetched barrier in front of you.

2.8. Where to begin?

After reading this course, you do not need to immediately push hard on the
prevention of virtual, gaming and Internet addiction of students [12,13,19]. ...
Calmly start working as you did, but do not forget about what you got here. A case
has emerged when, based on indirect forms of prevention, it is always possible to
talk about mood, meaning, values, and various things that seem to lie behind the
structure of prevention. After all, life consists only of this, but where can you go ...
There is a huge number of burning psychological topics in school. Some of you
may not be able to handle it. Many of you are used to holding the position: teacher-
student. "Ran off" the course and that's it! But at the same time, many of you can
break this chain of command. They can give something more based on the ideas of
this work. Now, what do you think, what you have at this stage, after reading all of
the above, allows you to engage in hidden prevention of virtual, gaming and
Internet addiction? Sure! Moreover, I am sure that many of you will go even
further on some issues.

2.9. The teacher as a psychotherapist.

The teacher must be a psychotherapist [12]. Many of you think that psychotherapy
is something other than pedagogy. In psychotherapy there is a section that is
associated with suggestion, with hypnosis, with the impact on consciousness. But
he takes only 10% or 8% in all psychotherapy. There are other approaches in
psychotherapy: psychoanalysis, rational psychotherapy, group psychotherapy,
family therapy. All of them are based similar to pedagogy. All that you have, dear
teachers, all knowledge and pedagogical techniques are included in psychotherapy,
but they are simply called differently. Pedagogy is psychotherapy. Only it is long-
term and more solid. There is a point of view that what a psychotherapist does in
an hour, a teacher does for years. This is not true. But in some cases,
psychotherapy is radical pedagogy. Yes, it happens because in the psyche there are
layers associated with suggestion, with a certain impact, etc. But there are long-
term methods in psychotherapy. The psychoanalyst often works for years and re-
educates his patients, just like the teacher. The same communication, analysis, etc.

In other words, in psychotherapy there is such a section as rational psychotherapy,

family therapy, discussion psychotherapy, behavioral psychotherapy, etc., which
are based on the provisions of pedagogy. In other words, dear teachers, you have a
basis for being a psychotherapist and, therefore, there should not be a complex
caused by the fact that psychotherapy is supposedly something separate and
unattainable. Unfortunately, pedagogy in most cases is aimed at students' behavior,
at analyzing behavior, at how to change behavior. Unfortunately, we forget the
student's experience, his emotions. If you do not forget to do this, then this will be,
in fact, psychotherapy in your work. Pedagogy becomes psychotherapeutic as soon
as you engage in experiential pedagogy. Now you will change not only the
behavior of students, but also experiences. This is an equally interesting process. It
should be interesting to you, not why Ivanov did it, but why Ivanov is in a good
mood today, why is Sidorova in a bad mood? It's time to rate not only behavior,
but also mood and experience! And in this case, psychotherapy will appear in your
pedagogical activity. You are real psychotherapists. If you look at the structure of
psychotherapy, you will see a reflection of your teaching methods.
Some, after reading the above material, may have felt anxiety about whether you
can handle this problem. We have already heard some remarks that the problem of
drug addiction is a purely medical, psychotherapeutic problem, that "they say, this
is not our pedagogical business," "doctors, they say, cannot cope on their own,"
and therefore decided to go to the poor, exhausted by the load and salaries of
teachers. That's right, the problem of virtual, gaming and Internet addiction is the
work of doctors, psychotherapists and psychologists, but the problem is that our
children do not degrade from the above addictions. This is the problem of parents
and teachers, the president and the people, politicians and economists, law
enforcement and human rights organizations, scientists and ordinary people, etc.

2.10. The teacher and his suggestion to students.

From our point of view [45, 48], teachers need to learn to inspire students with
“something” that will contribute to effective prevention of virtual, gaming and
Internet addiction. Because you have little time with your students, your physical
strength is not enough, and I have few hours of work with you. In short, teachers
must become psychotherapists. And now I already feel surprise among the readers.
Someone has already said the word "hypnosis" to themselves. Do not be afraid. Do
you know why? Because some of you have already acted as psychotherapists, but
did not realize that they are already using psychotherapy techniques. In general,
our whole life is our psychotherapy. Life heals us. What once caused stress and
anxiety in us does not now cause it. We are getting smarter, we are changing. In
general, if you consider all the pedagogical techniques that you know, they
completely coincide with the techniques of psychotherapy. The only difference is
that the psychotherapist applies these techniques quickly, for a short time, i.e. only
during an appointment in the office, and you use them all the time, for years.

Thus, educators are long-term psychotherapists and psychotherapists are short-

term educators. What the teacher achieves over the years, the psychotherapist must
achieve within ten or twenty minutes. And they sometimes succeed, but not
always. Hence the quite justified mistrust of the profession of a psychotherapist.
Therefore, psychotherapists often inspire, framing themselves with various
mystical forms and actions. Yes, and psychotherapists help more, only suggested
and psychopathological personalities. Psychotherapy, which deals with normal
people, is as long-term as pedagogy. So, for example, patients go to psychoanalysis
sessions for years.
So what are the main methods of suggestion?

You can instill directively, i.e. directly and equally for everyone, without thinking
who is in front of you. For example, you say to your students “something” so that
their mood for learning changes, but you say it primitively: “So! (you hit the table
with a pointer) Listen here, sit down and start studying!!! " Some, the most
suggestible under the hypnosis (fear) of your aggressive eyes, start practicing, and
some don't even hear you.

You can instill indirectly, i.e. not directly. Instead of banging your pointer on the
table and making scary eyes, you distract the class with an interesting and burning
topic that has nothing to do with your subject and gradually narrow it down to a
learning problem that needs to be tackled now.

As part of the teaching process, the method of indirect suggestion against virtual,
gaming and Internet addiction can be applied in almost all school subjects. You
can always link the problem of these dependencies to anything. This requires the
following steps:

1. Choose an entertaining topic.

2. Bring this topic to a psychological or philosophical problem (feelings,
moods, behavior, values, death, life, etc.)
3. To show how the solution of this problem becomes more complicated if a
student has virtual, gaming and Internet addiction.
According to this scheme, prevention of virtual, gaming and Internet addiction is
possible within the framework of humanitarian disciplines: history, Russian or
Tatar language. On some small excerpt from the story, you can always smoothly
go to the problem of mood.

Thus, it is necessary to show only some ingenuity, and in any course, you can
carefully introduce a topic aimed at the hidden prevention of virtual, gaming and
Internet addiction.

Now let's return to directive suggestion directed against virtual, gaming and
internet addiction. If you go out to the students and say: "Dear ones, please do not
play virtual games, as they are dangerous for your psyche!", Then of course you
may not be heard. And if so: “Ivanov!!! Don't play!!! Sidorov not to play!!! " This
is a directive suggestion. In this case, the word is often pronounced. Many schools
have already gone in a directive direction. And that's fine, but not enough. So, in
some schools, students are forced to write in their diaries their own commitments
not to litter, not gnaw seeds, carry a comb and not play virtual games.
You can speak in terms of mood. Marina is very cheerful with us today, and
Seryozha is very sad. Why are we all so different. If we have a bank or a piggy
bank inside, where is this mood stored? Some have a lot of mood, some have little.
You can draw this jar on the board. And the contents of this jar cannot be said to be
inexhaustible. We need to save it. Is it possible to overturn the contents of the jar in
a mood. It turns out that there are people who can quickly and artificially throw out
this mood. And then they wake up in the morning, but they are not in the mood
because they lost all night in virtual games. The student must understand that the
mood from the can can be thrown out only if the person acquires the mood
artificially, i.e. passively, without overcoming, by the "magic" of the computer
keyboard button. And so, if the mood exists by itself, then it does not decrease, and
it can even be increased, thanks to some kind of overcoming, trial, work, work,
physical education, sports. In this case, the mood comes as a reward for
overcoming the barriers that we meet in life. So that the food pleases, you need to
starve, so that love brings joy to people, you need separation, so that the change is
a joy, you need to go to lessons, etc. White is known only thanks to black. So you
can replenish the volume, the contents of the jar with the mood. This message
needs to be communicated to students. They must understand that the mood bank
is not a bottomless barrel from which artificially with the help of a computer and
virtual games you can pump and pump the mood. That this mood is decreasing and
in order to get it, you have to sit more and more at the computer. Therefore,
gradually they lose the ability to have a mood on their own, as before. And, in the
end, they degrade as individuals.

In other words, already at the first classroom hour, we can talk about the soul and
mood. Tell us about the mood bank and what needs to be done in order for us to
have this mood for a lifetime. And those who never learn to do this in life expect
depression and suicide. Show schoolchildren that schoolchildren suffering from
computer addiction are the unhappiest people who cannot get out of the “dark
basement” of bad mood, and if they do, then artificially and for a short time. If we
artificially, with the help of virtual games, drain the mood in our youth from the
mood bank in large quantities, then we may not have enough of it for the rest of
our lives. Therefore, some become depressed and commit suicide.

Of course, it is easier to follow the path of directive suggestion. It is less energy

intensive, but less efficient. Some of the highly suggestible will be intimidated
when they learn about the consequences of virtual games. What about the rest? Or
you can choose the path of indirect suggestion, which is more effective. Here the
influence reaches the personality gradually. Something is gradually brought up in
the student that will never allow him to abuse virtual games. On the one hand, it
has protection against any manipulation by others (external conditions), on the
other hand, there is no point at all in playing virtual games due to knowledge of the
consequences, as well as due to internal conditions (moods and experiences) that
do not cause desire to change the mood for the better.

The importance of what we are now presenting is not that you simply take all the
information we give and put it to your students in the lesson, but that this work
would arouse in you the desire to be psychotherapists and not be afraid of it, so that
you further, according to the situation, we could improvise on the topic of indirect
suggestion and hidden prevention, but based on the provisions that we have
presented to you.

The teacher must form the student's ideas about the mood and values of life in such
a way that they can be sure that they will never give preference to virtual values.
The teacher should be able, based on how the student speaks, to judge his
propensity to gambling and virtual addiction. A schoolchild with enormous creative
potential, capable of seeing a lot in small things, loving and beloved by parents,
will never be bored. It has no risk of becoming a virtual degradant.

When a teacher conducts his lesson, he should keep in mind that a considerable
part of them already have virtual and gambling addiction. He should know that a
significant part of students may even wonder what, they say, the teacher is
chatting.

Indirect suggestion often begins from the moment when the teacher, seemingly
addressing some (non-problem students), actually turns to others (problem
students).
Chapter 3.
Postmodern psychotechnologies for working with students who are
addicted to virtual reality.
3.1. Pedagogization of psychology.

Currently, the educational process in schools is increasingly immersed in a

world of boring predictability, in which there is less and less room for mystery,
intuition, and true creativity. Alas! As a result, the souls of schoolchildren are still,
on the basis of classical psychology, considered as complex mental machines with
their own regulators. Classical psychology studied the psyche, in which there was
consciousness and subconsciousness, but there was not something that makes the
psyche alive, becoming, human. This something is a mystery, which, according to
our research, is the basis and cause of the psychic (see R. R. Garifullin,
Unpredictable psychology. What the psychotherapist was silent about, 2003, 384
p.). various mental mechanisms were discovered, but they did not follow what
makes consciousness become, alive, human. That is why some modern
psychologists,(the comma is not needed)we came to the conclusion that there is not
a human psyche (not to mention the soul), but the existence of something, in
particular, a "living" biocomputer, etc.. Such an understanding of the psyche by
teachers who were trained on the basis of classical psychology cannot but affect
the mental state of students and schoolchildren. Isn't this one of the reasons for the
increase in suicides among students?! Some teachers and students are lucky,
because they do not understand so deeply this "soulless" psychology, which was
taught to them in educational institutions. Therefore, (the comma is not
needed)natural science reductionism, on which the course of General psychology
taught in all Universities is based, is dangerous for the immature soul of
schoolchildren, students and students.
The attitude to the psyche of the other as something in which there is no
mystery and unpredictability destroys the phenomenon of the presence of a living
human psyche. Such an attitude to the other for schoolchildren and students is
dangerous for their souls. In the end, the student, extending this attitude to himself,
is disappointed in himself, turning into a thing not only for others, but also for
himself. Isn't this one of the reasons for the irresponsible attitude of students and
schoolchildren to their own lives: suicides, alcoholism, drug addiction, etc.
So far we have studied consciousness in terms of external nature. Now is the
time to study and represent the psychic in terms of the psychic itself, and on this
basis to form pedagogy and the educational system. The mechanical transfer of the
laws of nature to psychic reality has led to a dead end. It led to the study of
consciousness as a kind of object with a "dead" structure, which is separated from
the outside world. All this has nothing to do with the essence of consciousness.
There was no human phenomenon in them, but only a complex machine. After all,
no machine can ever be in a being that has an understanding of its own being and is
related to its own being. It is time for a holistic approach to the psyche from the
psyche itself.
In line with the above provisions [20-37] , we have developed a postmodern
approach in practical psychology and pedagogy, according to which the problem of
mood is the problem of perception of the surrounding "here and now", it is the
problem of the ability to regulate the processes of spontaneous "sliding" of
consciousness from "here and now" to the future or past. This approach is called
boundary analysis (RR). Garifullin, Borderline analysis as a postmodern approach
in psychotherapy of drug-dependent personality, Collection of articles, drug
Addiction and medical and social consequences: strategies of prevention and
therapy, Kazan, 2003, p. 39)
Thus, it is necessary to recognize that most theoretical models in psychology
and pedagogy are predominantly linear or modernist. Thanks to them, the psychic
reality (including the forecast) is determined by its past parameters (for example,
the psychoanalytic model). But does all this have to do with true psychology, as
the science of the origins of the vividness of psychic reality, in which there is
mystery, unpredictable creativity and intuition-various supra-conscious processes?
Moreover, in psychology, in our opinion, the psychotechnical approach is more
prevalent, which consists in replacing the theory of the psyche with the theory of
working with the psyche. It is with this limited approach that postmodern
psychology is often associated, although the prospects of postmodern discourse, in
terms of explaining the liveliness and unpredictability of psychology, are much
higher. At the same time, it should be noted that the theory of working with the
psyche, in fact, the theory of educating the psyche,(the comma is not needed)is
pedagogy itself. Pedagogy, historically,(commas are not needed)she often ignored
various theories of the psyche and its misconceptions. For pedagogy, it was more
important to develop a theory of working with the psyche, and not a theory of the
psyche. It is because of this that pedagogy has lost less of its value than
psychology. Moreover, the modern world is immersed in postmodern conditions,
under which the pedagogical process and education of the perception of lazy
people of the planet is carried out with the help of ready-made virtual images, and
(comma is not needed) people have less and less time to independently study texts
and form some knowledge and images, based on the phenomenon of reading. The
whole world passively surrendered to monitor and screen pedagogy and education.
Therefore, due to these destructive tendencies, the relevance of the development of
pedagogical approaches in the conditions of postmodernism is increasing.
In essence, one of the postmodern discourses in psychology is its
pedagogization. That is, the consideration of theoretical and practical psychology
in the framework of work with the psyche and the education of the psyche. The
postmodern approach in this case is associated only with the concept of cognition,
deconstruction and social constructivism, reinterpretation of the "I", as well as with
systemic therapy. At the same time, it is not forgotten that postmodern psychology
is based on the existence of heterogeneous and incommensurable contexts of the
real world. This means abandoning experimental and statistical methods of
research. Postmodern psychological discourse is a minimum of abstract and
universal, but a maximum of socially useful and local knowledge, that is, there is a
pedagogical or educational perspective. This is the replacement of the subject of
knowledge with knowledge itself, the replacement of the knowing person with the
known person. This is a transition to the epistemological study of the nature of the
knowledge sought, narrative (narrative), hermeneutical and deconstructive
approaches. In fact, this is the global pedagogization of psychology.
Postmodern discourse is a deconstruction of social psychology, that is, an
attempt to construct through destruction. Deconstruction is connected with the
internal contradictions of the text, with the contradictions between the intentions
with which the text was written and the meaning that it is nevertheless forced to
convey. In addition, it is a consideration of the internal contradictions of these texts
and their social constructions, which reveal the balance of forces in this field of
activity and generate unspoken opinions.
Postmodern discourse in psychology and pedagogy is such a focus on
linguistic structures, thanks to which the subject is decentralized. In other words,
our " I " no longer uses language to Express itself, but on the contrary, language
expresses itself through the subject.
A teacher or teacher who works in a postmodern way works with the language
as a master of the conversational genre.He no longer applies such concepts as
consciousness and the unconscious, the Self and the psyche. Instead of these
concepts, the teacher uses such concepts as knowledge, language, and culture.
With all this, we should not forget that the attitude to the psyche as something in
which there is no mystery and unpredictability, destroys the phenomenon of the
presence of a living human psyche. Languages, algorithms and principles that
would contribute to the development of a living human psychology capable of
creating psychic reality should be introduced into pedagogy. This would contribute
to the development of a postmodern approach to pedagogy.
From our point of view, postmodern pedagogy should develop mainly due to
the following approaches of the philosophy of postmodernism:
1. Application of postmodern approaches: textual, nomadological,simulation,
narratological, schizoanalytic, synergetic and others in the description and
explanation of the nature of psychic reality. The above approaches were mainly
created on the basis of language, algorithms, mechanisms and principles of art.
2. Direct study of the language, algorithms, mechanisms and principles of art
in pedagogy.
It is the second approach that our research has been devoted to. Their result
was a scientific monograph (R. R. Garifullin, Illusionism of personality, as a new
philosophical and psychological concept, 1997, 400 p.). it was With this work, in
our opinion, that the birth of domestic postmodern (nonlinear) psychology and
pedagogy began. This was also noted by leading experts (V. M. Petrov and others)
at the international Congress on creativity and psychology of art (see R. R.
Garifullin, Language, algorithms and principles of art in psychology, Sat.
International Congress on creativity and psychology of art, "Sense", Perm, 2005,
188s.)
 It turned out that the language, algorithms and principles of art most closely
coincide with the postmodern way of philosophizing (postmodernism.) In other
words, postmodern projects (textual, nomadological, simulation, narratological,
schizoanalytic, synergetic, and others) reflect the language, algorithms, and
principles of art in the greatest possible way. Therefore, (the comma is not
needed)it is on these projects that postmodern(nonlinear psychology) (nonlinear)
psychology should be built.
We do not call for a transition from one extreme (the natural-science paradigm
in psychology constructed in terms of external reality) to another (the
hermeneutical one constructed in terms of psychic reality), but we try to synthesize
and organize the interaction of these paradigms on the basis of postmodern
thinking and approach. Therefore, we systematically investigated the direct and
inverse problem of interaction and dissemination of the language, algorithms and
principles of illusionary, cinematographic, television, theater, literary, visual,
dance, music and other arts to the pedagogical process.
For example, the analysis of psychological studies of the founder of artistic
and postmodern cinema S. M. Eisenstein, conducted by us, showed that the basic
principle of cinema (editing) is a property of artistic thinking, the processes of
which are subject to the General laws of dialectics. When interacting with the
world around us, we always connect disparate impressions into a single, holistic
picture. These mounting principles take place in literature, painting, theater, etc. In
other words, psychological patterns in the pedagogical process are manifested in
the principles of art. And, (comma is not needed) on the contrary, at the present
time, (comma is not needed) the language, principles and algorithms of art have
developed to such a level that they began to thoroughly influence the form and
content of our consciousness and thinking (the phenomenon of clip, virtual,
computer, cinematic, television consciousness, etc.). Therefore, we have
systematically investigated the inverse problem: how the principles and algorithms
of illusionary, cinematographic, television, theatrical, literary, visual, dance, music
and other arts manifest themselves in pedagogy and practical psychology.
At the same time, (the comma is not necessary)it should be noted that the very
idea of cinema was discovered by Henri Bergson in his work "Creative
revolution". It was he who discovered the existence of mobile sections of the
psyche or "images-movements". The discovery of an" image-movement "
perceived outside the framework of natural perception was a wonderful find.
Should we assume that ten years later, when the cinema was discovered, Bergson
forgot about this discovery? The evolution of cinema, the acquisition of its own
essence or novelty, was due to the editing discovered by Eisenstein, the mobile
film camera and the loss of the dependence of shooting on projection. After that,
the plan ceased to be a spatial category, becoming a temporal category; the
sections became mobile. It was then that cinema found the very "images-
movements" discovered by Bergson (Zh. Deleuze, Kino, Ad Marginem, 2004, p.
42). This is the history of the formation of the greatest delusion of the human
psyche-cinema, as the most important pedagogical tool, that is, a means of
educating humanity.
 In addition, we investigated the delusions and illusions formed by other arts.
So, for example, we studied the manifestation of the principles and algorithms of
illusionary art (palming, passirovki and blackmail) in pedagogy, practical
psychology, psychotherapy and other areas of psychological activity (Garifullin R.
R. Illusionism of the individual as a new philosophical and psychological concept,
Monograph Kazan, 1997, 400C.)
These studies allowed us to build the concept of personality illusionism as a
basic idea of the existence of a very special layer of the psyche in a person, in
particular in students, who actively participate in all areas of his activity. This layer
is associated with the production of delusions. It is in him that the origins of the
vividness of psychic reality, which has always been postmodern (nonlinear), are
laid. Postmodern reality has always been present in our psyche, but it is only
through art (mainly cinema, etc.) that it has become an object of perception that is
outside of us. It is obvious that the modernist (linear) psychic reality, thanks to the
development of classical texts (in science and art), striving for the search for truths,
was much earlier the object of external observation. The postmodern layer of the
psyche, which produces delusions, is directly opposite to the modernist level of the
psyche, which seeks to search for truths.
Thus, the consideration of the processes of formation of illusions, deceptions
and delusions not as products of random failures of normal cognitive activity of
students, but as active elements of the human psyche, which are products of
postmodern patterns, allowed us to take a new look at many problems of
pedagogical and cognitive science. The search for truth (the modernist paradigm)
and the search for errors (the postmodern paradigm), in accordance with our
concept, are completely combined in human society and in the human psyche,
forming a kind of dialectical unity of the linear and nonlinear components of the
psyche. Based on our research, we came to the conclusion that modern pedagogical
and psychological science should be based on the dialectical unity of postmodern
and modernist approaches to the psyche. This is one of the most difficult tasks, the
solution of which depends on the University philosophy and psychology, which do
not listen to the realities of today. One of the reasons for this deafness is the
process of thorough transformation of the semantic structures of schoolchildren
and students. How are the various personality structures of students and
schoolchildren being transformed in our time? What makes them in the new
conditions of global immersion in the world of various Internet and virtual
realities, the bifurcation between the real and the virtual, not to lose the values and
meanings of real life? How this becomes possible in conditions when students and
schoolchildren are in a situation of a flow of different information, when the
conditions for the existence of meanings are destroyed. All this is the main reason
for the lack of understanding of various subjects of our planet.
It is in postmodern conditions, when there are fewer and fewer conditions for
the development of the will of students (work as a source of emotional and
volitional development of students disappears), that the addictiveness of the psyche
of children increases, which in turn significantly reduces the internal conditions for
their creativity.
 3.2. Semantic approach to the dependent student - as the basis of
postmodern pedagogy.

The psychology of the dependent personality of students, adolescents and

young people in the world is becoming one of the most significant problems in
terms of the negative socio-psychological consequences that such behavior can
cause.
Our studies have shown [18] that in the psyche of a dependent student
suffering from computer addiction, a dual state arises, caused by the collision and
comparison of virtual and ordinary reality. These realities have no common
ground, that is, no common purpose. This is most likely due to the fact that when
faced with virtual reality, not only the goal, but also such components of the
student's personality as motive, meaning, attitudes, and values are subjected to
significant qualitative transformations, which no longer obey the laws of classical
psychology (for example, the activity paradigm). Isn't this the reason for the low
effectiveness of prevention of various addictions, based on the question "why?",
that is, the search for a common target basis for virtual and ordinary reality, which,
apparently, can no longer be common for these realities. Nor can there be a
common causality based on the question "why?", that is, on the search for
meaning. And what, then, makes the dependent learner believe that the meaning
that is now playing and bifurcating exists? How can a dependent student find the
right meaning in the process of such a split of meanings? What makes a schoolboy
or student, in the face of a significant transformation and destruction of all kinds of
meanings and as a consequence of language, due to the split between the real and
the virtual, believe that there is a meaning? How does this bifurcation transform
meanings and language, in terms of destroying the students ' individual Selves?
How effective is the removal of the problem of this dependence by working with
meanings, knowledge, language, culture, as the basis of the meanings of humanity?
Therefore, in the "face" of the problem of student dependence, we are faced
with one of the most complex problems, the degree of development of which
clearly does not correspond to its relevance, but reflects the state of limitation of
classical or modernist psychology (including empirical psychology). Therefore, a
qualitative change in the understanding of students ' dependence will be possible if,
in particular, we free ourselves from the fundamental methodological premise of
empirical psychology – the postulate of conformity (V. A. Petrovsky). Such
psychology, as it turned out, is able to describe only a truncated personality, in
which there are no maladaptive processes and a creative mental component [24].
On the basis of this truncated psychology, the society has already formed semantic
structures (dispositions), the protest against which, apparently, leads to the
immersion of students in the world of destructive virtual realities.
Thus, the above-mentioned theoretical analysis has already shown that at
present the problem of developing methods of primary prevention, that is,
psychocorrection of preschool children who have not yet entered the world of
computer addiction, is acute. Next, there is the problem of secondary prevention,
that is, the problem of overcoming the existing dependence in schoolchildren. And,
finally, this is tertiary prevention, that is, psychocorrection of students who have
completed a course of secondary prevention, and on a non-classical conceptual
basis.
We have previously shown that virtual addiction [8,9,10,13] blocks the
development of students ' and schoolchildren's imaginative abilities. This is one of
the problems of impaired cognitive abilities of students. No less important problem
of violations of cognitive processes of students is the problem of dependence,
which undermines the emotional and volitional sphere of students.
Within the framework of the cognitive approach, dependence on virtual games
and the Internet is usually analyzed in connection with specific mechanisms of the
locus of control and violations in the structure of cognitive processes of students.
In these works, the low level of internal control is considered as the main reason
that makes it difficult to move away from virtual realities and Internet addiction,
and violations of cognitive processes are considered as the main reason for a
decrease in social adaptation. Conversely, high self-control and responsibility of
the student or student for themselves are considered as the most important
condition that prevents addiction. It is shown that a fairly effective method of
preventing addiction, carried out within the framework of the cognitive approach,
is an intimidating method based on physiological knowledge about the danger to
psychoemotional health of Internet addiction and dependence on virtual games.
According to the psychoanalytic approach, the student's dependence on virtual
games and the Internet is associated with the Genesis of mental dependence and
defects in psychosexual development. This dependence is considered by
psychoanalysts as a consequence of regression associated with the impotence of
the "I" and the inability to overcome frustration and helplessness when faced with
difficulties. We have shown that in a high school student there is always a desire to
return to childhood, that is, to the ability to perceive and feel a lot in a small way.
Therefore, this return occurs artificially, that is, through immersion in the world of
virtual realities.
From the point of view of the behavioral approach, there is a low resistance of
dependent schoolchildren and students to stress, as well as a very high performance
of behavior aimed at entering the world of virtual realities. In this case, withdrawal
from addiction is considered as a behavior with a high degree of uncertainty and a
lack of satisfactory behavioral patterns.
According to the humanistic approach, the student's dependence on virtual
games and the Internet is caused by his reaction to existential frustration, as a
protest against social pressure, boredom, the impossibility of self-realization, as a
desire to "consume happiness in its purest form". Transactional analysis considers
dependence on virtual games as a game in which players take a certain position,
allowing each of them to receive their own benefits, the presence of which fixes
the mental dependence.
According to the manipulative approach [5,6,18], it is possible to form only a
relatively short target setting against dependence on virtual games and the Internet,
without affecting the semantic structures of the dependent student or student.
 Therefore, in the "face" of students ' dependence on virtual games and the
Internet, we are faced with one of the most difficult problems, the degree of
development of which clearly does not correspond to its relevance, but reflects the
state of limitation of classical or modernist psychology (including empirical
psychology). Therefore, a qualitative change in the understanding of the dependent
student will be possible if we, in particular, free ourselves from the fundamental
methodological premise of empirical psychology - the postulate of conformity (V.
A. Petrovsky), who, as it turned out, is able to describe only an idealized
personality, in which there is no creative mental component [24].
Thus, the provisions of modernist psychology, according to which the
prognosis and description of a person can be made on the basis of an analysis of its
past mental properties, semantic structures (personal meanings, attitudes, values,
etc.), relying on cause-and-effect relationships (determinism), hierarchy,
consistency, structurality, conformity, subject-objectness and other conventions of
modernism, do not always justify themselves. Practice shows that the psyche of the
creative personality of the student is most often unpredictable, due to the
unpredictability of its internal (unconscious) and external (social, etc.) the
environments in which it is rooted. In this case, the student's psyche begins to
manifest itself not on the basis of its past properties and structures, but on the basis
of the present, external situation (situational psychology), surprising others with its
new mental formations. The psyche of the creative personality of the student
always "plays dice or roulette", in particular, in virtual games, "forgetting" about
all its past semantic structures [22]. Therefore, the provisions of postmodern
philosophy with the help of their approaches (textual, nomadological,
schizoanalytic, narratological, simulation, etc.) seem to suggest that the student's
mental processes can not always be described in terms of a pre-set structure,
system, hierarchy, dichotomous oppositions: subject and object, internal and
external, center and periphery. et al. (see "encyclopedia of postmodernism", Minsk,
2001).
According to the rhizomatic ideas of postmodernism, the psyche of a
schoolboy or student does not obey any structural or generative model that has a
genetic axis. In addition, the mental processes in the Teacher-Student system do
not always proceed according to the Goal(really with a capital letter?), teleology or
the postulate of conformity. This conclusion follows from the provisions on
deconstruction (g.Derrida) - the basis of the textual approach of postmodernism,
according to which, for a more correct description of mental processes, it is
necessary to go beyond the logo-(Phono-archeo-teleo-Fallo-)centrism as a way of
thinking [42]. And, finally, not always in the psyche of the student there is only
one mental reality, but there is a collision and interaction of different mental
realities. For example, virtual reality games with normal reality. All this is a
manifestation of postmodern psychology.
Therefore, a new postmodern view of this problem is needed. We need to
understand how they can change their nature when faced with virtual reality,(no
comma needed)various components of the student's psyche.
 We cannot explain the change in a certain content if our particular theory
defines the student's personality solely as content. Such a theory can formulate
what exactly should change, and then it can state what has changed and what it has
become; however, how exactly such a change became possible will remain
theoretically inexplicable as long as our explanation operates with the concepts of
certain certain contents (E. T. Gendlin). According to Jendlin, this situation can
only be avoided by a theory that lays down the possibility of change in its
explanatory structures. For the first time, A. G. Asmolov spoke about such a
theory, that is, a postmodern approach to understanding "a changing personality in
a changing world". This idea was supported by D. A. Leontiev, who, on the basis
of taking into account non-adaptive processes (V. A. Petrovsky) and existential
ontology, proposed to move from "personality psychology in a changing world" to
"personality psychology that creates and changes itself and its life world" (D. A.
Leontiev). These authors suggested that the concept of "meaning"should be used as
a Central concept in the new, postmodern psychology. But in order to use it, it
should be noted that the category "meaning" (comma is not needed)should not be
understood narrowly, that is, to see in it only the cognitive component, tied, in
particular, to activity. In addition, our research has shown that we should not forget
that the abuse of the search for meanings in everything can lead to dependence on
meanings (meaning dependence), and, as a result, to depression. Meaning in this
case begins to act as an object that causes a positive emotional-evaluative attitude,
that is, it becomes a value (in particular, a super-value, a super-idea, etc.), without
which the individual becomes depressed. Therefore, this perception of meanings
leads to sense dependence or sense mania. On the other hand, according to Freud, a
person thinks about meanings when he feels depressed, but this does not mean that
the meanings were and were realized in its absence. That is, not always the absence
of depression or a good mood is a consequence of the presence of conscious
meanings (cognitive component). This is often due to the presence of an affective
component of meaning. Good mood is not only a consequence of the awareness of
meanings, but also the awareness of meaninglessness (joy as a result of the
awareness of nonsense and absurdity). Therefore, R. H. Shakurov proposed an
approach to the concept of "meaning", which consists in the fact that this concept
does not always have a motivational nature. According to the emotional-value
paradigm developed by this author, the meaning-forming function is also
performed by values that are not included in the structure of activity. They arise
from the perception of art, humor, a loved one, the beauty of nature, etc. This is
what a teacher or teacher should not forget when conducting their educational
activities. In confirmation of this, V. A. Petrovsky shows that there are non-
adaptive processes (creativity, etc.) in which there are no pre-established meanings
and goals, but this factor is the main cause of creative processes in the psyche.
Thus, the semantic approach in relation to students and schoolchildren
suffering from dependence on virtual games and the Internet is able to absorb not
only the activity, but also the non-activity sphere, as well as the cognitive and
affective components of the student's psyche. Therefore, this approach can claim a
Central and integrating role in postmodern psychology pedagogy, on the basis of
which in the future it will be possible to develop more effective ones in pedagogy.

3.3. Transformations of the semantic structures of the dependent student

in the postmodern era.
Game virtual reality gradually thoroughly transforms the mental reality of the
dependent student, which begins to obey its own internal and independent laws (R.
R. Garifullin, N. A. Nosov), which cannot be described within the framework of
classical approaches of psychology. In contrast to this point of view, according to
B. V. Zeigarnik and his students B. S. Bratus, M. A. Karayev, M. Kochenova, V.
V. Nikolaev, V. E. Range, etc., the General laws of mental activity in the event the
disease is not terminated and is not replaced by any particular laws, determined by
the peculiarity of this disease, but only refracted according to the new conditions of
his action that determines the inner life of a defective personality. This is a
theoretical conclusion,(no comma needed)it follows from the assumption that the
psyche is an invariant and linear system, the laws of which do not change when
external conditions change. In fact, in the case of pathological dependence,
sometimes (the comma is not needed)there are significant changes in the internal
conditions of the system (psyche), that is, the system itself changes, and therefore
its laws. That is, dependence is not just a "change of lenses" to other " lenses "that
begin to refract according to new conditions and obey the old laws of"lens optics".
Dependence is like a change in the "eyes themselves", the patterns of which differ
significantly from the original"lenses". The refraction of the laws of mental
activity in the transition from pathology to norm, which is stated above, is to some
extent already a change in them. Apparently, there are General
psychophysiological patterns that do not change in pathology, but at the level of
mental patterns this is not the case. Apparently, sometimes, (the comma is not
needed)in the pathological psyche and normal, in the normal and pathological
psyche, the common teleological basis disappears. In support of this position, this
paper shows what specific psychological characteristics are acquired by dependent
students. In addition, according to non-classical psychology, mental processes do
not always occur within the framework of the activity model, that is, within the
framework of structures defined by the classical theory of activity.
Thus, the theoretical conclusion about the identity of the laws of mental
activity in pathology and the norm, sometimes (the comma is not needed)is not
fulfilled. Is this the reason for the low effectiveness of some psychological
approaches in the psychocorrection of pathologies, and, in particular, various
pathological dependencies?
A student who has learned the virtual world of games, due to the effect of
contrast and comparison of two worlds, is sometimes unable to return to the real
ordinary world. Therefore, it is incorrect to "mechanically" transfer the values of a
student from the world of a normal, i.e., non-dependent student, to the virtual
world of a dependent student. Therefore, it is highly problematic, not dependency,
is the hypothesis of the activity approach of the possibility of such education, in
which new values are higher in brightness and fullness values of virtual world
games. Therefore, below we will partially present the research of transformations
that such components of the student's psyche as motive, goal, and image undergo
in the presence of dependence.
Our research has shown that after immersion in the virtual world of games, the
student discovers previously unnoticed values. The original values of experience,
thanks to the values of experience from the virtual world, lose their appeal and turn
only into understood, but not experienced values. All the values and motivations of
a dependent student or student focus exclusively on the values of experience (for
example, excitement).Students who were able to compensate for the value of the
experience with practical activities were less likely to be dependent on the virtual
world of the game or the Internet.
Dependent students, seeking to artificially compensate for the lack of
experience values, bypassing actions and volitional efforts, gradually stopped
constructing new goals and stopped in their development, being, in the future, in a
dynamic rest, which is a constant scrolling of the same goals (bright virtual images
of the game). All this eventually led to increased dependence of students.
Dependent students who realized the values they understood were able to
achieve something more successfully (in the sense of work aimed at achieving the
final result). These values were mostly understood values for others. The majority
of dependent students, according to our research, seemed to have values that many
students enjoy, but they did not feel these values. This was due to the fact that all
the above values for students were only understood values imposed by society.
There was no positive-experienced basis in them, as a result, these values were
imaginary, purely formal. Because of this, there was a constant discrepancy
between values as results and values as anticipated images [18] which, in turn, led
to the fact that the values of students, which were based on well-understood values,
ceased to please. Therefore, the person was constantly disappointed with the values
achieved and again began to implement new values. Thus, the student's values
were constantly created and destroyed. Unfortunately, most dependent students
were tired of such a search for values,and, (commas are not needed)it began to
look for real, (comma is not needed) experienced values in other ways and came to
the desire to immerse itself in the world of virtual games and the Internet.
For some students, values were mostly seen as values for themselves. For
them, values were determined by the position or attitude they had towards those
circumstances and situations. The value in this case was the students '
understanding and evaluation of themselves as a strong-willed, accomplished
person, able not to immerse themselves in the world of virtual games. This
understanding and evaluation was mainly formed at the expense of the
environment (parents, classmates, teachers, etc.), which is Why this value was
mainly understood. It focused the student on achieving the goal of living without
virtual games. Thanks to this, there was a confrontation with the destructive
attitudes of the dependent student. The student in this case may experience
negative experiences, but due to the harm from virtual games and a sense of
responsibility to parents, classmates, teachers, before studying, have for some time
the installation not to sit down at the computer. Such a dependent schoolboy could
not live for a long time with such a value, only understood. Therefore, this value
ultimately led to the loss of the attractiveness of various values and, as a result, to
immersion in the world of virtual virtual reality of the game and the Internet.
The explanation of the dependent student are also undergoing transformation.
Psychological analysis has shown that in a dependent student, the motive, as the
reason for the action, is almost always in the past (time is irreversible). The
dependent student sees any beautiful future as a beautiful virtual past, which he
perceived during immersion in the world of virtual games. In a normal person with
a sufficiently high level of creative component, time is reversible (that is, time
jumps forward and backward), and therefore, the motive never remains behind, but
"runs away" forward, and that is why it is able to generate and support more and
more new actions in life's creativity.
The dependent student is immersed in the world of virtual real games, virtual
reality games and the Internet, not in order to achieve something real, but in order
to actualize the imaginary image of achieving something, i.e. it is about an end in
itself (about self-image). The self-image, in contrast to the traditional image, has a
reflexivity and reflects in the student's psyche its current States. The self-image,
unlike the self-image, does not represent the entire content of the psyche
(worldview, self-esteem, etc.), but only the act of activity performed, regardless of
whether this act is external or purely mental. A self-image is a tableau that shows
the current state of the unfolding images. If "image" and similar concepts were
introduced into psychological circulation to describe the properties of mental
reflection of the external world and mental regulation of activity, the concept of
self-image is important primarily from the point of view of the idea of reflection in
the psyche of States of mental formations and the possibility of thereby mental
regulation of mental processes, i.e. mental self-regulation.
Thus, for the dependent student, the concept of a goal in the traditional sense is
replaced by the concept of an end in itself, which is a kind of" screen " on which
the current unfolding goals are presented. The student is immersed in the world of
virtual reality either in order to artificially create the illusion of realized goals, or in
order to raise the already achieved goals of real activity to the level of goals as
anticipated images. By the way, this is what virtual game developers are working
on.
Students who are prone to computer addiction either cannot achieve their life
goals at all, or are constantly disappointed that goals (as anticipated images) are
always brighter than achieved goals (as results), i.e. there is a discrepancy between
goals and results. Such a coincidence for some time is realized only at the initial
stage of immersion in the world of virtual realities, but in the future, in order to
preserve it, it is necessary to increase the amount of time spent sitting at the
computer, aggravating your computer addiction.
We found that the main destructive attitudes are a dependent student: setting to
the imagined satisfaction of needs, installation to a rapid satisfaction of needs at
small cost of effort, setting to passive protection methods when meeting with
difficulties, installing to the rejection of responsibility for performed actions,
setting the preference for egocentric altruistic motivations, setting to a small
mediation activities, setting to be content with temporary and not quite adequate to
the needs of the results of activities.the installation to be content with temporary
and not quite adequate results of activity. At the same time, we have shown that
according to the above studies, it turns out that any destructive trait of the student's
personality is a tendency to addiction and forms addiction. Is it true? As a result,
the subject of "dependence" itself seems to drop out, turning it into a more General
subject of "destructiveness", which can be cured of addiction. According to our
observations, this is far from the case.
In this study, we came to the conclusion that virtual reality is a complex
superposition of an installation and a virtual visual - auditory-kinesthetic context,
as a result of which a virtual perception is formed. In the case of dependence, the
formation of attitudes occurs not only due to activity, but also other, poorly studied
mechanisms of virtual perception.
In the course of the above studies, several ways were revealed (comma is not
needed) aimed at reducing the positivity of the perception of virtual reality games:
a) destruction of the image of virtual reality (erasing from memory); b) turning its
image into a trivial one; C) compensation for it with other virtual realities, due to
internal mechanisms of the psyche. d) creating external visual-auditory-kinesthetic
illusions that compensate for destructive virtual realities.

3.4. Nomadological approach to pedagogy.

Now we will make an attempt to introduce non-classical psychological

approaches: postmodern (nomadological, schizoanalytic, textual, simulation) and
synergetic, in order to develop postmodern pedagogy on this basis in the next
Chapter.
Let's start with the nomadological approach.
When analyzing the dynamics of intellectual and emotional-volitional
development of a student, one should not ignore studies [5], according to which,
the student has the ability not only to search for meaning, but also to search for
illusions, delusions, that is, sometimes meaningless formations.The student, having
fallen into the condition of a non-adaptive process, begins to form nonsense in
himself with such speed and frequency that they cease to be perceived as nonsense
and become semantic formations. On the other hand, the inner world of the student
is a set of different components of the semantic structure of the personality that do
not have a hierarchy, which, depending on their stability and dynamics, flow into
each other, turn into motives, semantic attitudes, dispositions, constructs, and,
finally, personal meanings.
The inner world of the student consists of concatenated and merged individual
meanings. Therefore, even with minor changes in one meaning, one representation,
there is a destabilization of many other meanings of the student (E. T. Sokolova).
These provisions are well described in the framework of the nomadological
approach in the analysis of dynamic semantic structures based on: a) on the
consideration of semantic structures of the student as structureless (semantic
rhizome, the play of semantic structures); b)on the interpretation of semantic space
as decentered; C) new understanding of determinism in generating, based on the
idea of fundamental randomness of the event; d) removing the possibility of
opposition, external and internal, past and future, etc.. So nematological approach
to psychology and pedagogy implies a rejection of the traditional categories of the
structure of the educational material and the adoption of the rhizome, fixing a
fundamentally and structural and non-linear way of organizing integrity of the
educational material, leaving the possibility for self-development and creative
potential of the student. At the same time, it is noted that it is incorrect to
completely abandon the category of structure. Therefore, we have justified the
principle of unity of structure and rhizome as a manifestation of the principle of
unity of postmodern and modernist approaches.
In contrast to the metaphor of the "root" as assuming a rigidly fixed
configuration and genetic (axial) structure of the educational material, the semantic
genome is something that can grow in any direction, or a network of" root hairs",
potentially possible interweaving that cannot be foreseen. The semantic structure
of the rhizome of the teaching material is fundamentally procedural — it "does not
begin and does not end. It is always in the middle... " (J. Deleuze, F. Guattari).
Such a nomadic content of the educational material is implemented in successive
virtual structures. That is, there is a "structural impossibility to close this living
semantic network of educational material, to fix its weaving" (J. Derrida).
The most important presumption of the nomadological approach to semantic
groups and structures of educational material(comma is not needed) is the presence
of acentrism. In semantic structures, there is no longer anything that could claim
the status of the center, the status of the main and secondary. From now on, any
piece of educational material can become key and important. The interpretation of
the rhizome as a decentered semantic reality of the educational material turns into
its interpretation as having a creative potential for self-organization of the student.
Now the source of new meanings that the teacher generates in his classes is a
certain metastable structure of the educational material, which can suddenly
change.Now the source of new meanings that the teacher generate

3.5. Simulation approach to pedagogy.

In contrast to the nomadological approach, the simulation approach allows us

to identify the presence of non-dynamic, stable semantic structures (destructive
values, semantic dispositions and constructs) in the semantic fragments of video
content, due to which the dependent student suffers, as some artificially living
"prostheses" - simulacra [41], detached from reality. Thanks to memory, (no
comma needed) the dependent learner becomes fixated on these video fragments,
which never get bored, and which extend to real processes that seek to go beyond
past baked views of game and video content. As a result, the present meanings of
the student come into conflict with the "preserved" past meanings, which becomes
the cause of the devastating neuroticism of the dependent student or student.
Thanks to these simulacra, which form a virtual semantic reality, the student is so
carried away and detached from ordinary reality that he does not want to "listen" to
it. This artificial semantic reality becomes more real, relevant and meaningful for
the dependent student.
In addition, there is a world of external simulacra, which is set by society with
the help of the media, etc. Due to internal and external simulacra, the student is
less and less spontaneous and he is more and more immersed in constantly
"scrolled" images of the virtual world and leading to "hell of the same" (Zh.
Baudrillard).The virtualizing society is immersed not only in the inner " hell of the
same” - the world of artificial meanings (simulacra), but also in the world of living
external meanings formed by electronic media and the Internet, which become
more real and relevant than the objects of the original reality (Baudrillard). When
these " two psychic prostheses "(external and internal simulacra) become identical,
then, apparently, the origins of the natural vivacity of the psyche will finally
disappear.
The student's subconscious mind, according to our research, creates delusions
and illusions as projections about the world in the form of" psychic prostheses " -
internal and external simulacra. These simulacra by their nature differ from the
signs that arise in the process of activity and interiorization (L. S. Vygotsky) in that
they are empty signs that are inadequate to reality. This, apparently, should affect
the socio-cultural component of the development of the psyche of future
generations.
Thus, the problem of effective prevention of dependence on virtual reality is to
protect the student from falling into this trap of "hell of the same". Thanks to the
use of the provisions of the simulation approach, we were able to develop
psychological approaches that allow us to reduce and eliminate the influence of
internal simulacra as stable semantic structures: destructive values, semantic
dispositions and constructs that replace the real, positive sense-forming values of
the student with artificial ones. It is shown that the only way out of the world of
artificial destructive values is to look at the world from the perspective of polar
highly significant values-life and death, but with an emphasis on the former. As a
result, the dependent student can form such meaning-forming values that exceed
the significance of virtual values and create internal conditions for the student to
get rid of virtual dependence.

3.6. Schizoanalytic approach to pedagogy.

If in the simulation approach there is still some awareness of the students of

destructive meanings, then in the psychoanalytic approach (Zh.Deleuze, F.
Guattari)there is a lack of this awareness [39]. The money flows of parents are
completely "schizoid" semantic realities of the student. Schizoanalysis thus
interprets the free-from-norm behavior of a student who can freely realize his
desires as "schizoid": but not as the actions of a mentally ill student, but as the line
of behavior of a person who consciously rejects the canons of society in favor of
his natural "producing desire", his unconscious. The demand to listen to the voice
of one's own "schizo" leads not only to the need to reduce from the psychic life the
normative semantic constructs imposed by the culture of virtual reality, but, what
is even more important for understanding the doctrine of schizoanalysis, to the
postulation of the desirability of maximally reducing the role of reason, which it
plays, acting as an arbiter in all connections and relations of the subject. It is
consciousness as the original repressive mechanism that restrains the free activity
of the" willing machine " of the spoiled and degraded student or schoolboy. The
unconscious, acting in essence as a "willing production", is cleared, according to
schizoanalysis, of the structuring role of the mind and thus can be characterized as
a machine process that has no other causes of its origin than itself, and does not
have, in addition, also the goals of its existence.
Currently, in society, the signs of social schizophrenia (schizophrenization of
public consciousness) have become more acute. Its characteristics are similar to the
classic schizophrenia described in pathopsychology:
1. The inconsistency of development. The irrationality in decision-making.
Chaos in some of its areas. Lack of a clearly executed program. Lack of orientation
of public consciousness and its guidelines. The media, being a direct projection of
society, is also schizophrenic. The immature viewer's or reader's eye of students
cannot navigate this bacchanalia of unnecessary and necessary truth, idiocy and
intellectuality, love and pornography, true art and surrogates of mediocre but rich
TV personalities, etc. In psychology, it is known that a long absence of orientation
of consciousness and attitudes leads to rapid degradation of the individual. This
analogy can also be applied to society.
2. Duality. The inability to make responsible and effective decisions caused by
the split between new and old, conservative and progressive, market and
Communist. Society is " tormented by being stuck between these two worlds."
Parents of students stuck between these worlds, can not correctly Orient their
children, who, in turn, can reproach their parents for the fact that they themselves
are lost and therefore have no right to demand anything from their children. So far,
our society has not decided on a choice. In this duality lies the underlying cause of
social anxiety.
3. Autism. A growing number of individuals are becoming prisoners of the
artificial worlds formed by the Internet and television. Social apathy, indifference,
and inability to engage in subject-subject sensory dialogue (no comma needed)
have reached a dangerous point. Thanks to the market-pragmatic psychology,
which is alien and painful for our consciousness, individuals become soulless
means of each other.
On the basis of schizoanalytic provisions, we came to the conclusion that the
social schizophrenization of students creates conditions for the formation of
semantic structures that lead to the desire to immerse themselves in virtual worlds.

3.7. Synergistic approach.

This approach allowed us to look at the semantic structures of the dependent

learner [43,44] in a different way. Based on the synthesis of the synergetic and
semantic approach, we show that the positive life-affirming state of the psyche of a
dependent student is the result of a stable non-equilibrium state in the semantic
structures caused by the active-critical state: creativity, play, risk, overcoming,
borderline state, etc. (By equilibrium in this work, we understood the process of
mental adaptation, which consists in the coincidence of the goal, as an anticipated
image, (the comma is not needed) with the result of the activity). And, (no comma
needed)on the contrary, depression is a consequence of the absence of a stable non-
equilibrium state in semantic processes and structures, that is, the presence of a"
dead " stable equilibrium (adaptation). This state is characterized by the presence
of stable semantic structures of the student, formed both from the outside (for
example, ideology) and from the inside (for example, a drug). Thanks to these
destructive semantic structures, the psyche of a seemingly dependent student
passes into a state of boring predictability (conformity, meaning dependence), in
which non-adaptive and unpredictable creative processes stop. As a result, the
student, who has never been immersed in the world of various virtual realities, has
a passive-critical state (negative, stable and non - equilibrium state) - depression.
In this critical state, even small disturbances on the student's personal and semantic
structures, carried out by manipulators who create temptations and approaches for
immersion in the virtual world, can lead to a spontaneous decision of the student to
dive into the virtual world. In addition, there are passive-critical States caused by
the constant comparison of the real and virtual worlds, students already immersed
in the virtual world. Therefore, the dependent student tries to artificially, that is, in
a virtual way, break out of this boring, subject-destroying(comma is not
needed)predictability, governed by the principle of conformity, into another, non-
boring and not boring predictability – a virtual world that allows you to artificially
feel transcendence and break out of yourself. After all, the living psyche is
constantly in a state of stable non-equilibrium and is open to the beyond, that is, it
transcends and creates something that is not established, that is beyond the limits
of the principle of conformity. Consequently, the student's immersion in the virtual
world is caused by the desire to escape from boring predictability (stable
equilibrium in semantic processes and structures), as well as disappointing
disequilibrium (mismatch of goal and result). As a result, the student instead
receives a non-boring imaginary balance at the monitor, which also "kills" the
subject, but gives excitement and euphoria. That is, the student is disappointed in
both the non-equilibrium semantic component and the equilibrium (adaptive) one.
So choose,(no comma needed)artificially organized balance is the joy of being in a
virtual world in which the result and goals always coincide. In other words, when
immersed in the world of virtual reality, the natural balance and disequilibrium in
the semantic processes of the student gives way to an artificial, temporary and
imaginary balance of semantic processes.
In addition, based on the analysis of the dynamics and stability of the semantic
structures of the dependent student, we have identified a destructive feature of
stable meanings. It is shown that due to stable meanings that obey the principle of
conformity, it is impossible to break out of the short-sighted life world, limited
only by the needs (the problem of survival) of a person. The psyche of a student
who does not suffer from virtual worlds, closed to its consumer conformity, is not
able to generate something new in itself, since conformity implies the creation of
something preset. In all other cases of psychic life, there are non-adaptive
processes (unstable meanings) that are the basis of the creative processes of
psychic reality. Thus, the presence of stable meanings in the psyche of a student
who does not suffer from virtual reality, when the psyche is within the framework
of the principle of conformity (balance, pleasure and benefit), limits the creative
processes in it. Therefore, stable meanings, as some stable mental models about the
world, on which consciousness parasitizes, can be a brake on creative processes.
The student's consciousness, which has come to stable meanings in its
development, on the one hand acquires a high level of mental economy, quickly
solving many problems through ready-made meanings (stamps, schemes, etc.), but
at the expense of losing its creative component. Is it not this process of replacing
the living psyche of the student with a certain mental model, "impregnated" with a
stable semantic reality (the desire for conformity, which leads to a mismatch of
goals and results), that leads many schoolchildren and students to mental
disorders? As a result, the desire of students to immerse themselves in the world of
virtual realities. There is only one way out of the impasse in describing semantic
reality within the framework of science – to go beyond the logic of science into the
sphere of art and creativity. Being a "voluntary desire for virtual worlds", it
contains the constructive beginning of culture, since it is much closer to the
description of the life-giving psyche, based on unstable meanings, which,
according to synergetics, can only be supported by art.

3.8. Continuation of the synergetic approach to pedagogy.

It is necessary to recognize that students suffering from computer and virtual

addiction are less and less interested in the real world, become passive and begin to
resemble old people. The dependence of students in this sense is a kind of old age
caused by the fact that adaptive mechanisms are not sufficiently activated. To a
certain extent, this is evidenced by observations on the change in the relationship
between the processes of analysis and synthesis and the recording of information in
dependent students. Consequently, the dependent student suffers from artificially
induced mental old age.
So the problem of the dependent learner is the problem of eliminating this old
age.
Using synergistic approach, the studied nonequilibrium (needapresent) the
mental state of the student as a consequence of congruity, which is imbued with the
social environment, has led to the fact that man is accustomed only to consistent
world view (completeness, integrity, etc.), but in reality always working principle
of deadaptive. Consequently, a student brought up on the principle of conformity
becomes more sensitive to the phenomena of maladaptivity (not the coincidence of
the goal and the result) and begins to suffer. It is shown that it is necessary to
cultivate tolerance to maladaptivity from childhood. Social analysis showed that
students who had a tolerance for maladaptive mentality were less likely to become
addicted to virtual games.
As part of the synergetic approach, unpredictable (bifurcation) acts of students
sitting at the computer were studied. The analysis showed that the situation
selectively snatches out secondary meanings, causing unpredictability, that is, the
regularities of situational psychology are fulfilled. It is shown that the probability
of these acts is high in non-equilibrium-stable critical States of the student's
psyche. In this state, the individual,(the comma is not needed)it seems to hang
between two worlds (virtual and real), constantly comparing them and striving(no
comma needed) to immerse itself in the virtual world. In such a critical state, a
small failure in one component of semantic structures can suddenly lead to relapse
and unpredictable actions, since the components of the psyche in a negative-critical
state are more integrated and do not obey the laws of modernist (classical)
psychology: conformity, hierarchy, etc. Due to the equivalence of all the
components of semantic structures in the student's psyche, the probability of
unpredictable and spontaneous processes that have a bifurcation nature increases.
Such spontaneity is a kind of destructive and pathological intuition to virtual
realities, as the sum and play of different components of mental structures.
Therefore, often the student plunges into the virtual world out of stupidity,
spontaneity, without any meaning or reason. In such cases, there are no specific
specific characteristics that could be more likely to say that this person is doomed
to become dependent. We have identified such a group of students who are prone
to computer addiction and it is significant. Therefore, one of the main tasks of
preventing computer addiction is the problem of identifying individuals who are
prone to such critical conditions.
Thus, one of the most important properties of the nonequilibrium-stable state
of a dependent student is its unpredictable and bifurcation behavior. The
deterministic paradigm is incorrect in systems where there is nonequilibrium
stability. Therefore,(comma not needed)to predict the behavior of a dependent
student or normal is almost impossible, but, showing a deficit of active-critical
state, characterized by the presence of non-equilibrium stable (metastable)
semantic structures, attractors and embryos,(comma not needed) emerging
destructive (that is, the equilibrium-resistant) semantic structures, it is possible to
reduce the probability of occurrence of dangerous bifurcations, leading to the
desire to immerse themselves in the virtual world.

3.9. Textual approach to pedagogy.

This approach allowed us to come to the position that it is not always

necessary to form educational materials and texts according to the Goal. This
conclusion follows from the provisions on deconstruction (g. Derrida) - the
foundations of the textual approach of postmodernism, according to which, for a
more correct description of the world, it is necessary to go beyond logo-(Phono-
archeo-teleo-Fallo-) centrism as a way of thinking. This allowed us to do it more
correctly, that is, taking into account the role of the creative component of the
students ' psyche. (either I didn't understand, or something is missing)
In addition, the textual approach (R. Barth), based on the contextual disclosure
of meanings-the game of meanings, allowed us to identify on a new basis the
problem of the collision of two virtual and real within which, (the comma is not
needed), two different realities are formed in the psyche of a modern student. In
addition, the textual approach has led us to one of the most important questions of
our entire study: what makes a student not to get lost between the virtual and the
real values? We received the answer to this question in the course of our previous
studies [5], according to which, the individual has the ability not only to search for
meaning, but also to search for illusions, delusions, that is, sometimes meaningless
formations. The individual, driven by his needs, having fallen into the condition of
a non-adaptive process, begins to form nonsense in himself with such speed and
frequency that they cease to be perceived as nonsense and become semantic
formations. These conclusions are quite consistent with the provisions of
postmodernism, according to which meaning is understood not as immanent to the
object (world, text), but as the result of arbitrarily implemented discursive
practices. So, (no comma needed) M. Foucault postulates the total absence of the
original "meaning" of the existence of the universe: "behind things is... not so
much their essential and timeless mystery, but the mystery that lies in the fact that
they have no essence, or that their essence was built up in parts from alien images."
In General, the "history of representation" is regarded by postmodernism as "the
history of icons — the history of a long delusion" (J. Deleuze). Postmodern
orientations in this area are integrated into such a paradigm presumption of
postmodernism as the sacrifice of meaning (J. Derrida). The vision of reality
characteristic of postmodernism is articulated as "postmodern sensitivity", i.e. a
paradigmatic orientation to the discretion of chaos in any objectivity. Thus, the
semantic reality of a normal student who does not suffer from computer and virtual
addiction, according to postmodern psychology, is formed either:
a) due to" preserving "the psyche of delusions-simulacra, which "eat" the
creative component of the psyche, thereby increasing the likelihood of immersion
of the student in virtual worlds;
b) thanks to life-giving delusions, as an arbitrary abstract modeling of reality -
fundamentally non-resultingprocess (for example, virtual reality), which is the
basis of the creative component of the psyche, which helps to reduce the likelihood
of a student's immersion in the virtual world.All this is not a complete rejection of
the Teacher-Student system of rational thinking, but implies the principle of
dialectical unity of the postmodern and modernist components of the psyche [21],
and therefore the unity of non-classical (postmodern) and classical (modernist)
pedagogy.
Textual concept of "folding" (J. Deleuze), (the comma is not needed) proved
[39-44] very useful for explaining the nature of virtual reality, in which the student
often resides, more and more often not distinguishing the real from the virtual.
According to this approach, the inner world is already so developed virtual that it
reduces the likelihood of imagination processes. In fact, the inner meaning of the
student as such, according to Deleuze, "is simply the folding of the outer meaning,
as if the ship were the bending of the sea."That is, the inner world of the student
gradually ceases to be internal, since its content is based on the virtual content
perceived by the student from the monitor of his computer. The configuration of
meanings that occurs at each specific moment of time, as a configuration of folds,
is understood by Deleuze as fundamentally not final — but it is evaluated as
situationally significant, and fundamentally subject to change due to unforeseen
fluctuations in semantic reality: "these folds are surprisingly changeable and,
moreover, have different rhythms, whose variations create irreducible types of
semantic reality. It is this variability that sometimes does not allow us to make the
most probabilistic forecast of the student's immersion in destructive virtual realities
that are harmful to the psyche. That is, it is not known where the virtual world can
take the student.
In addition, based on the analysis of dependent students and the application of
the textual approach, as well as the provisions on the multidimensional topology of
semantic reality, the impact of virtual reality on the transformation of spatial
orientations, orientations and temporal perception of the student was revealed.
These conclusions are quite consistent with the position that the dependent student
is a search for a special effect, that is, the suspension of real meanings and values.
The dependent student does not live at all in the past tense of the imperfect form
and not in the future tense; he has only a complex past of a perfect kind — albeit a
very specific one. The dependent student sometimes composes the imaginary past
as if " the softness of the past participle is combined with the hardness of the
auxiliary present. The dependent person experiences one moment in another,
enjoying his manic omnipotence. This, according to Deleuze, "the time of effect"
effect: frozen these meanings relate to now only escape past meanings, values,
ecstasy, boldness, excitement, previously obtained, under computer control and
perception of virtual realities and games. This eluding effect of the past, this loss of
all object, is the depressing aspect of any dependent student who ceases to be
interested in real values and learning. Such a student has a different, no less
profound deformation of time, caused by the narrativity of the psyche of the
dependent student or schoolboy, which, as it were, rewrites its past, giving it a new
meaning. Thanks to this, any future is experienced as a "perfect future" with an
extraordinary acceleration of this complex future — the effect of the effect.
Thus, on the basis of the textual approach, (comma not needed) raises the
problem about what constitutes reality for suffering from dependency on virtual
reality student:
a) a significant fold on virtual reality; b) a crease on the curved virtual impact
of constant (ordinary) reality, resulting in the transformation of the perception of
time and space; C) the new reality formed by the phase transition that leads to
mental processes that cannot be described within the framework of psychology of
reality.
Thus, in order for postmodern pedagogy to be effective and take into account
the above-mentioned transformations of the psyche of students caused by the
impact of virtual and computer addiction, it is necessary:
 1. Take into account the fundamental unpredictability and paradoxical nature
of future mental processes of students.
2. Remove the substitution of real values with artificial values.
3. Reduce the probability of critical States of students, in which even small
disturbances on the psyche, carried out by manipulators, can lead to a spontaneous
decision-immersion in virtual reality.
5. Identify the deficit of critical and non-equilibrium-stable state of students,
reducing the likelihood of unpredictable mental processes that lead to immersion in
dangerous virtual worlds.
6. Solve the problem of language in a dialogue between two realities: virtual
and ordinary, given that virtual reality obeys laws that cannot be described in the
framework of the psychology of ordinary reality.
7. Reduce the processes of social schizophrenia.
Conclusions:
1. on the basis of the postmodern textual approach, a pedagogical program has
been developed that contributes to the prevention of students from computer
addiction. Within the framework of such postmodern pedagogy, extraneous topics
should be addressed, seemingly unrelated to the problem of computer or virtual
addiction, but thanks to these topics, a certain figure should be drawn
intertextually, which is the prevention of ot (is ot necessary???) dependencies.
2. On the basis of synergistic and nematological approaches, (comma not
needed) a pedagogical program and recommendations aimed at creating internal
and external conditions that reduce the likelihood of students ' immersion in
computer virtual worlds and games have been developed.
3. a pedagogical program based on a synergistic approach to the student has
been Developed. It reduces the likelihood of such States of students leading them
to dive into virtual worlds.
4. based on the schizoanalytic approach, the concept of psychological safety of
students is developed, aimed at preventing the processes of their social
schizophrenization and degradation.
5. based on the cognitive approach, (comma is not needed) in relation to
students effectively apply a frightening method based on physiological knowledge
of the harm to the brain and psyche of immersion in virtual worlds.
6. according to the semantic approach, the teacher and the teacher should be
based on the formation of healthy, creative value-semantic orientations in the
student. Also, at the heart of this approach, (the comma is not needed) there is a
process of bringing to consciousness the fact that virtual games and realities have a
destructive property, thanks to which, (the comma is not needed) consciousness is
fixated on virtual value so much that all other values are devalued. As part of this
approach, the student must learn non-virtual ways to gain joy and overcome the
stresses and suffering that stand in the way of the student.
Chapter 4.
Modernist approaches in pedagogy as creative components of the
postmodern approach in education.

Earlier, we put forward the principle of unity of modernism and

postmodernism, according to which the introduction of postmodern projects and
approaches in education is impossible without modernism [1,2,4]. Modernist
approaches are used within the framework of the postmodern approach as
components of editing and playing with these components, as well as as
psychological mechanisms that describe the origins of creative processes, the
processes of becoming and creating a new one. That is, the main task of a teacher
who has decided to work within the framework of a postmodern approach is the
ability to masterfully combine, vary and play with modernist approaches. On the
other hand, postmodernism revealed the essence of modernism in a different way,
compared to what it was before the emergence of postmodernism. We will try to
briefly present modernist approaches in education, and from a perspective that
would allow them to be applied within the framework of a postmodern approach.

4.1. Psychoanalytic approach as one of the creative components of the

postmodern approach in education.
According to the psychoanalytic approach [7], the creative process or creation
of something new by a teacher, a student, a Teacher-Student system, is the result of
self-expression and the installation of past ideas and experiences. That is, what is
new and becoming in the teacher, the student and in the Teacher-Student system is
self-expression in the present tense through the installation of ideas and
experiences taken from the past tense. Therefore, within the framework of the
psychoanalytic approach, educational programs and contents should be formed as
certain texts, reading which students could feel something related to themselves, to
their self-expression, to their past. In particular, these texts should be relevant to
the student's past experiences and conflicts. Psychoanalysis is based on the analysis
of the past. But it is on the basis of psychoanalysis that later it will be possible to
form texts for the analysis of the future. The texts of textbooks and educational
videos, according to the psychoanalytic approach, should contain a kind of
deliverance and purification as a kind of catharsis that would occur in the student-
reader, thanks to the reading process.
Within the framework of this approach, the perception of educational material
is based on the recognition by the student and the student in the contents of the
educational text and video text of their own ideas, experiences, internal conflicts,
which after perception cease to be a source of anxiety and tension.
At the same time, according to the psychoanalytic approach, the texts of
textbooks and educational videos should obey the pleasure principle. They should
have a psychoanalytic aesthetic in them, as an aesthetic of pleasure caused by the
release of tension and anxiety to the student. The student, reading texts written on
the basis of a psychoanalytic approach, should get rid of anxiety and tension. Only
then will educational texts become relevant and interesting. It is not an easy task to
transform cold educational texts that do not affect the student in any way, but if it
is solved, it will be evidence that a psychoanalytic approach is being introduced
into education.
In this case, the student does not learn through vanity and the fact that his
knowledge to conquer the world and reach any peaks and get, in particular, an
excellent assessment of the teacher. He learns in order to remove his worries,
experiences. He learns freely. Studying with a psychoanalytic approach allows you
to breathe more freely.
For example, in a singing lesson, the student's aesthetic pleasure may be
caused by remembering the past that the music has evoked. This is a manifestation
of the psychoanalytic approach in art. The psychoanalytic approach to the
perception of art by students consists in the process of catharsis, illumination,
removal of the conflict between consciousness and subconsciousness.
When a student writes an essay in a literature lesson, he creates and is treated,
removes the internal conflict of the past, creates in dialogue with the past. During
the writing of the essay, the student can be in dialogue with their parents, students,
relatives, etc.
In the drawing lesson, the student must learn to Express their emotional state
and their attitude to the world.
Real psychology is non-linear psychology. For example, the student set a goal
for himself in the evening for the next day, and the next day another reality
appeared - and the goal already needs to be transformed, but the student continues
to realize the old goal, being in captivity of the old line (projection). Isn't that one
of the problems with the suffering of many students? Neurosis, therefore, is a
consequence of (a prisoner) old schemes that do not work in the new situation. We
extend old schemes to new situations – this is a linear approach to reality.
Psychology is nonlinear. There is always something that is not within the line and
projection. Therefore, synergetics helps out, as one of the projects of the
postmodern approach. This is what this book is about. Students need to develop
knowledge about non-linearity, that is, postmodernism in pedagogy, education and
psychology.
The student should always remember that the psychoanalytic approach is
always a dialogue with Her, with Him, a dialogue with his father, with his mother,
with Another-a loved one who was at the origins of the formation of his psyche.
The student must learn to realize that his psyche, figuratively speaking,
consists of layers. Each layer is a kind of transparent glass. The very first layer is
painted-complexes and Psychotrauma of childhood. It is this colored layer that sets
the color of this entire multi-layered prism of our projective perception of the
world – these glasses of the past that are put on the eyes of the present. The task is
to realize the existence of these glasses and remove them. The student has a task in
the process of self-expression and memories-layer by layer to be aware of these
transparent layers of the prism.
4.2. Dialectical approach as one of the creative components of the postmodern
approach in education.

According to the dialectical approach [7], the creative process, the process of
becoming and creating something new in the Teacher-Pupil system, is the result of
contradictions not only in the psyche of the teacher and the student, but also the
result of contradictions in the Pupil-Society and Teacher-Society system, etc. ...
This contradiction is the basis of the creative processes of formation in the
educational system. Within the framework of this approach, the perception of
educational material is based on relieving tension and catharsis caused by
contradictions and antagonisms between the opposite contents of the text and video
text, as well as between the form and content of these educational texts and video
texts.

The dialectical-materialist approach in education is characterized by the fact that:

a) The reason for mental activity is the contradictions between the components of
the student's psyche: emotions, thinking, behavior. Any of these components
breaks forward and begins the inner conflict and inconsistency with other
components of the psyche. For example, a student's thinking is ahead of the
development of emotions, and therefore, a conflict arises, which is removed by the
development of emotions to the level of thinking. There is no connection with the
past (this is not a Freudian conflict between consciousness and subconsciousness,
this is a more general conflict). Here everything is connected with the present and
develops through dialectics and contradictions of the components of the entire
psyche (and not just consciousness and subconsciousness, although psychoanalytic
conflict is a special case of dialectical one). b) Educational material or video
material is a product of society, the result of social relations. This educational
material reflects the external world dialectically (the principle of reflection). c)
Within the framework of the dialectical-materialist approach, the student is a
product of dialectics. He is the cause of himself, he within himself, having various
mental components arranged hierarchically, generates a cause and conflicts, which
become motivation. Therefore, it is necessary to distinguish between the conflict
that takes place in the dialectical-materialist approach and the conflict that takes
place in the psychoanalytic approach, where the conflict between consciousness
and subconsciousness is considered.

1. Educational texts and video materials should be considered as some kind of

signs in which the foundations of the psychology of future perception of
students are laid. In these texts and videos, structures should be laid that
would cause aesthetic pleasure for the student from what he viewed or read.
These laws of aesthetic pleasure are universal and are not embedded in the
 psyche of the student, but are embedded in the educational material itself.
The law of aesthetic reaction described by L.S. Vygotsky. The law of
aesthetic reaction: aesthetic reaction - contains an affect that develops in two
opposite directions, which at the final point, as if in a short circuit, find their
destruction. Thus, aesthetic pleasure is anticipation, it is a kind of positive
tension that is discharged at the end of the educational material or video
material. Therefore, the educational material should always contain such
structures and components that would cause opposite feelings in the
student's psyche, which, in the end, when interacting with each other, caused
aesthetic pleasure, in particular, catharsis. Therefore, according to the
dialectical approach, in the educational material there should always be a
conflict between the whole and the individual, form and content, etc. Their
struggle is the basis of the aesthetics of educational material or video
material. Thus, if you apply the above approach, then you can make a value
that arouses interest from any uninteresting educational material.
2. Teaching materials and videos should be the product of constant
contradiction and conflict of form and content. For example, the conflict
between a non-scientific form of presentation and the scientific content of
the same presentation, and vice versa.
3. The dialectical-materialistic approach in the educational material should be
based on the fulfillment of the law of negation of negation, that is, the old
and the past are set forth, but on a new, progressive basis.
4. Children teach adults from nature, and adults teach children from society.
5. The dialectical-materialist approach in the educational process is based on
the fact that there is always a constant antagonism between the various
components of the psyche: emotions and behavior, emotions and sensations,
behavior and sensations. One of the components of the psyche always breaks
ahead and begins to contradict the lagging component of the psyche, which
begins to catch up in its level of development. Thanks to this, development
takes place. That is, the reason for the development of the psyche is
immanent and the psyche is the reason for itself, because there is always
antagonism in it.
6. Educational creativity can be viewed as an activity (praxeological approach
to creativity): a) According to Leontiev (see the theory of activity). b)
Vygotsky's theory of signs as tools. c) Why is consciousness alive? Because
there is an eternal work of the psyche on the creation of a dynamic image of
a dynamic world (postmodern component of the psyche).
7. When considering the dialectical-materialistic approach, it is necessary to
take into account the contradiction that arises between the student and the
outside world. The student wants to see the world differently and this is
precisely where the contradiction lies. Therefore, the educational process
should be structured so that this contradiction is reduced.
 8. It must be remembered that video clips, like television or Internet simulacra,
form certain prostheses (automatisms) in the psyche of a student - something
that is dead, but moves due to movement from the screen, and not the soul of
the student himself. This is a passive movement. This movement is
simulacra. This becomes a kind of automatism, a kind of mental structure
(overconsciousness), which has always been so. And the soul has always
been a soul and will be a living soul, but now, with prostheses woven from
these simulacra. Mental denture jaws will move, but it will become more
and more difficult to chew. There is not enough room in the psyche to
accommodate all these psychic prostheses. These prostheses, through the
mechanism of internalization, will be rotated into the psyche and become
part of it. They will take up more and more space in the psyche of the
student. Is there enough room in the psyche to accommodate these psychic
prostheses? Clip consciousness is dead consciousness.
4.3. Archetypal approach as one of the creative components of the
postmodern approach in education.

According to the archetypal approach [7], the creative process or the creation of
something new by a teacher, a student, a Teacher-Student system, is the result of
creating conditions for the manifestation of psychological inclinations and mental
processes that are already embedded in the student, teacher and the Teacher-
Student system. Within the framework of this approach, the perception of the
educational material is based on the resonance of the content of the text and video
text with the psychological inclinations and archetypes of a student, teacher and the
Teacher-Student system.

When forming educational texts and video materials, it is necessary to understand

that there are mental, innate matrix-images that are the same for everyone,
regardless of the culture of the peoples. That is why a teacher who uses the
postmodern approach, in particular, intends to influence and manipulate the student
in order to develop the level of education, should know that one of the main targets
of manipulative influence on the student is the impact of the student's archetypes.

That is why when an educator wants to manipulate students for educational

purposes, he must take into account these archetypal structures of his students -
targets of influence based on archetypes. These targets are more versatile and more
manipulative. And the teacher is successful in his class when he uses such
universal targets of influence. Otherwise, if the teacher pays attention to targets of
influence that are effective only in one class, but do not work in another, it will be
difficult for the teacher to achieve good influence on his students.
1. Archetypes - projections of perception (innate mental schemes, matrices,
models, attitudes). These are mental programs that create direction and some
kind of projection in consciousness. This is the very abyss of meaning that
separates the world from consciousness. The student sees the world through
these archetypes, but the world is actually different and more complex, it is
not flat, not projective, as it is drawn with the help of these mental matrices -
archetypes. The main archetype is the self. The self is the regulating center
of all psychic, while the ego is only the center of personal consciousness.
The self is the ordering center that actually coordinates the entire psychic
area. In addition, the archetypal is a model, a matrix of individual ego
identity. The self is the mental as a whole, the archetype of order, the basis
of the ego.
2. Plunging into oneself, the student finds not only himself, but others as well.
The student has not only himself, but others as well.
3. The main difference between the psychoanalytic and the archetypal
approach in education is that in the psychoanalytic approach there is an
individual subconsciousness, and in the archetypal approach there is a
collective subconsciousness and images.
4. The archetypal approach to education manifests itself in the fact that the
proposed educational material and video material resonates with the
student's archetypes. The teacher himself also deals with his students within
the framework of a certain universal path (archetypes), within which he
develops the pedagogical process.
5. The student masters educational material, for example, on history,
experiencing together with historical figures, entering into resonance with
historical archetypes. The assimilation of the student with historical figures
is always an archetypal pleasure.
6. The student sees the external world as an extension of himself, as the other
pole of himself. This is the innate ability to put oneself in the place of the
Other, this is the ability of true Empathy. What is this archetype? Self? This
is the stage of the absence of the Person (mask) archetype since the work of
the person reveals the Other in the student. The ability to feel someone else's
pain as your own is an innate ability of any child. Only as he grows up and
develops his consciousness, the child less and less feels the Other as himself.
A person's perception of his loved ones (relatives) does not always go
according to the perception of Others as part of himself. This innate
archetype saves many baby animals. The parent worries about them as part
of themselves. This happens only until a certain moment, from which the
cub begins to show its independence by imitating the parent. This
psychological umbilical cord is breaking. Thus, this is a mutually
conditioned event: 1. Parents move away from the child 2. The child moves
away from the parent. The shadow archetype, which manifests itself in the
 phenomenon of competition, begins to work in full force after this
psychological umbilical cord is torn. This umbilical cord does not break
because of the shadow archetype.
7. The spirituality of the student - as a unity, takes place in deep childhood as
an infantile and genetic ability to feel the Other as a part of Oneself. If this
ability is realized after rejection from the world, but on a different basis (at
the turn of the dialectical spiral), this is human spirituality. Spirituality is
unity with the world. We are all born spiritual, in union with the world, but
we do not realize this. The awareness of this spirituality is true spirituality.
This is the work of the archetype of selfhood - integrity in ourselves, as a
union with the world.
4.4. The empirical approach as one of the creative components of the
postmodern approach in education.

Sometimes, the teacher and the student are in a psychological state that does not
allow them to engage in a true educational creative process [7]. To the rescue
comes improvisation, experimentation, schematization, modeling, as some ways to
break out of "myopic" consciousness and "sucking out of the finger." In this case,
an empirical approach in pedagogical creativity opens up for the Teacher-Student
system. Within the framework of the empirical approach, psychodrama is an
effective technique. In traditional theater, the audience is passive. They sit in the
audience and watch what happens on stage. In psychodrama, the theater appears in
the form of a theater of solved and enacted problems, in which all students
participate. In psychodrama, various psychotechnics are used, various situations of
the past, present and even future of students are played. With the help of
psychodrama, you can act out and express everything: the outer and inner world of
a person. No, perhaps things, there is no theme from any educational material that
cannot be played out using the method of psychodrama. Indeed, in our life there
are many things that we cannot convey in words. The psychodrama method allows
you to develop a limited, myopic, self-deluded consciousness of the student and
teacher. To develop so that some discoveries, catharsis, insights, changes, etc. take
place in the Teacher-Student system. It is on the principles of psychodrama that
many pedagogical achievements and high performances of schoolchildren are
based on Olympiads, conferences and festivals.

Improvisation is an empirical approach. Sketches in the visual arts are

improvisation. Trial and error is also an empirical approach.

How does verbal screening interfere with intuition? How to remove it, how to
break out of the schemes?
The psychodramatic approach allows us to break out of the boundaries of our flat
consciousness, stereotype schemes.

It is necessary to act out not only literary works, but also life situations. This will
allow the student to see themselves differently. Everyone chooses a character for
himself according to his character, abilities. To get used to the hero means to forget
about your experiences and to live the hero. This is human kindness, spirituality.
Therefore, theater is always a school of kindness and spirituality. Thanks to the
theater, students can see each other in a different way. Theatricalization of a
literary work will remove many problems between students and teachers.
Therefore, it is necessary to support the theatricalization of literature at school.

A striking example of an empirical approach in the psychology of aesthetic

musical perception is the situation when a student does not like music, but he
experiments, more and more often listening to this music. He listens to her so
much that she becomes so dear that he gets used to her. Then, when a student hears
this music by chance, he may already like it, as something familiar. Empiricism
consists not only in the fact that a student in search of aesthetic pleasure goes to
various performances, musical performances, to various concerts in order to find
something in the process of this search, but also in the fact that the listener listens
to the same work so often that gradually became dear. Therefore, if you listen to
even mediocre music many times, then the student adapts to it and begins to
perceive it as a part of himself. Remember the mediocre chords from the "oo-oo-
oo-danon" advertisement

The empirical approach of the teacher manifests itself when he relies on

experiment and improvisation. This is a method of interacting with reality, with the
hope that reality will prompt. It's acting out and experimenting.

4.5. The cognitive approach as one of the creative components of the

postmodern approach in education.

The innate ability of a teacher and a student to have power over the world and
people must be taken for granted [7]. At the heart of a child's curiosity lies his
power over the objects of the world around him. According to statistics, many
teachers and teachers choose their profession, thanks to the desire to have power
and influence over people, in particular, students, since teachers, being students in
childhood, were jealous of teachers. What comes first: an innate inferiority
complex or protection from it by striving for power? The cognitive (cognitive)
process acts only as a tool for removing an inferiority complex and gaining power
over the world and people, thanks to the acquisition of knowledge and skills.
According to this approach, the student learns only to satisfy his vanity. The
principle of self-actualization and omnipotence is based on an inferiority complex
and youthful maximalism. History proves that almost all famous personalities were
endowed with such a complex (remember little Napoleon). The main thing is that it
does not become pathological. A student with an intellectual disability complex
can make a good scientist. And a capable, but arrogant student, for whom
everything is easy and who is bathed in praise from an early age, usually stops
developing. This fact can be confirmed by many teachers.

If there were no vanity among scientists and creators of art, they would hardly have
created something new and would have made their discoveries in the sciences and
arts. Leo Tolstoy admitted that he wrote his novels mainly due to the satisfaction of
his vanity. Salvador Dali dreamed of becoming great in his early childhood,
dressing in the clothes of kings and kings.

Most schoolchildren-fans of pop "stars" are faced with the blatant rudeness of pop
idols. And, nevertheless, almost many schoolchildren and adolescents dream of
taking their place in the sky of fame, without thinking that “star fever” leads to
personality degradation, is often the cause of alcoholism and drug addiction, and,
consequently, premature death ... Oh, this youthful maximalism! Who among the
young does not dream of becoming famous?

Within the framework of this approach, the perception of educational material is

based on the creation of such texts and video texts, thanks to which the student
would have a sense of pride in himself, thanks to communication with great people
and personalities who are presented in the educational material and video material.

4.6. Spiritual and semantic approach as one of the creative components of the
postmodern approach in education.

1. The spiritual-semantic approach is, first of all, the responsibility of the teacher,
this is work not for the sake of something, but in spite of. Work as a mission.

2. The maturity of a teacher lies in the fact that he begins to realize that everything
that he has created and worked out in work with students is not created only by
himself. He realizes that the result of his work is not part of himself, but part of the
work of humanity. At this stage, the teacher may experience the phenomenon of
alienation from himself, from the results of his pedagogical activity. They cease to
please him, even though he received the title of "Honored Teacher". Having
achieved this, the teacher may ask himself: "And was it worth teaching for this ?!"
3. When considering the spiritual-semantic approach, one must remember the
concept of existence (as opposed to essence) as a kind of abstract essence. The
teacher and student must feel their uniqueness, individual essence, irreducible to
the verbal form. It is possible to feel existence in pedagogical creativity because
there is freedom, freedom of choice, self-knowledge. Human existence is
unknowable. It is not something given by nature, by society, as something external.
It cannot go into the external without losing its own nature. A person most often
touches existence in moments of personal turmoil in borderline situations (Karl
Jaspers). Most often, a person projects himself into the sphere of "not-I" (ie, into
the sphere of objectivity, realizing his difference from the "not-I"). Man
understands that his existence is surrounded by an ocean of "nothing" by the
ultimate expression of "not-I". "Nothing" is death. But the hopelessness of the
situation gives rise to determination, frees one from hypnosis, animal horror,
makes death an eternal companion of man. The under-ice existence of a person is
freedom "to death" according to Martin Heidegger - this is the life of a person who
realizes his uniqueness, finiteness and strives to realize it in the uniqueness of
creativity. For a teacher, this is the uniqueness of his pedagogical creativity. This is
the path of freedom of search, despair, determination. Even a simple tutor who
gives all his strength to exhaustion, for the benefit of learning, is a hero of our
time!

4. Truly innovative teaching does not use pre-made language. Such activity
generates language in the process of the Teacher's own movement.

5. The mission of a Teacher is often determined not by an internal urge, but by an

external situation - there is no one to influence the student, there is no one stronger
than this teacher! Who else if not him! This is a responsibility to the students.

6. The art of pedagogy should be worked out by spirit, not technology.

7. When a teacher sees in his students only the fulfillment of the role and disguise
of a student and does not believe them, then this is dangerous both for the teacher
himself and for the student himself. Hence, a feeling of loneliness arises. Still,
schoolchildren have their own self, existence. The teacher must learn to feel the
existence and unique essence of his student.

8. Why are children more empathetic? Why do we feel them as parts of ourselves?
We immediately dive into the role of parents. This is the archetype of father or
mother. This is unity with children. This is part of spirituality. The ability to feel
the Other as one's own child is spirituality.
9. We can only empathize with those with whom we live. Because we invest
ourselves in them. With them, we systematically overcome the difficulties of life,
that is, we live, we overcome together. With those whom we trust ourselves, our
external and internal body. The soul is occupied with them.

10. Spirituality is there when the Other is perceived as another belt of your
corporeality. You perceive the pain of the Other as your own at the other pole of
your physicality.

11. About accepting yourself. Stanislavsky said that before flying, a bird does not
accelerate, does not run, at first it becomes proud (accepts itself). Also, a teacher
must turn into a Teacher and be proud of his profession and responsibility to his
students, and only then “fly” with them in the world of knowledge and skills.

As part of the spiritual-semantic approach, the perception of educational material,

educational texts and video texts is based on a student's powerful appetite and
Hunger for knowledge, on the ability to feel a lot in small things, on the ability to
feel the pain of the Other as His own.

4.7. Manipulative approach as one of the creative components of the

postmodern approach in education.

We noted earlier that modernist approaches are used within the postmodern
approach as components of editing and playing with them, as well as
psychological mechanisms that describe the origins of creative processes, the
formation and creation of the new. That is, the main task of a teacher who has
decided to work within the framework of the postmodern approach is the ability to
masterfully combine, vary, play and manipulate modernist approaches. This, in
essence, is the manipulative approach.

On the one hand, we talk about the pedagogical process as an intuitive process, but
on the other hand, in pedagogy, there are often various kinds of technologies and
artificial methods that make it possible to evoke student reactions that correspond
to the educational process.

There are three types of communication in the Teacher-Student system:

1) Sensual communication.

2) Information communication.

3) Manipulative communication.
At the level of sensory communication, the teacher understands the student or
student of the teacher at a glance.

During information communication, various information is transmitted that is

necessary for some purpose.

Manipulative communication is misinformation communication. In this case, there

is lies and misinformation in communication. Here, the person acts on the other
with some goals that the person being manipulated does not know about.

Thus, manipulation is a hidden influence on a person, in which another person

behaves according to the manipulator's program, having the illusion of
independence of the decision.

How do the processes of manipulation manifest themselves in the pedagogical and

educational process? If a teacher creates his classes using the laws of psychology,
then he already becomes a manipulator. There are laws of student manipulation.
Some of the readers may object, they say this has nothing to do with the true
pedagogical process. Alas! Modern pedagogy is technological, which means
manipulative pedagogy. In most cases, modern pedagogy, which is postmodern
pedagogy, is a multicomponent process in which different components of
modernist approaches are combined.

Modern pedagogy is becoming technological, and the concept of creativity is being

transformed and changed. All these technological subtleties must be taken into
account. In addition, the teacher must take into account not only the technology of
conducting classes, but also the technology of manipulating students.

It is necessary to know the approaches of manipulation [5,7] and its stages. What
are the stages of manipulation?

They are as follows:

1) palmyra.
2) passivation.
3) blackmail.
These concepts are taken from the art of illusion.

Palmyra is a preparatory stage for manipulation. The teacher prepares himself

before going out to the students.

During palming, the context or background on which the event will be organized is
studied. The teacher must understand how his program will fit into the sphere of
interests and needs of the students. In this case, psychodiagnostics of interests,
motives, attitudes, values and other targets of manipulative influence on students is
carried out. Psychodiagnostics is carried out for a more correct choice of targets,
methods and algorithms of manipulative influence. Therefore, during palmiration,
it is necessary to carry out:

1. Choice of targets of impact.

2. The choice of methods and algorithms of exposure.
3. Concealing impact.
Cultural context. Language, national traditions, cultural norms, stereotypes,
prejudices of students have always been an important factor in the success of the
lesson.

Psychodiagnostics at the stage of palming is the study of a class or audience of

students and its properties. In this case, the targets of impact are studied - weak
points, interests, “buttons”, “strings” of the audience, by pulling on which one can
achieve the desired goal. Obviously, all these manipulations are directed only for
the benefit of the development of students. The manipulative approach is that under
the guise of games, students indirectly study a cognizable subject.

The manipulative approach is a flat game. Postmodernism is a higher game.

No matter how the teacher manipulates the student for the benefit of his
development, he must remember that there is no way through which he can directly
cause the student to act of will, behavior and the act of thinking. The teacher can
only act on the incentive to act, in one way or another. The only thing that a
teacher can evoke in a student is emotions, which can then cause an act of will or
thinking. Therefore, the most primary target of the teacher's manipulative
influence on the student is the student's emotions.

The manipulative approach in pedagogy begins when the teacher begins to realize
in himself and in the students the work of the psychoanalytic, postmodern,
archetepical and other approaches we have studied above, and use this knowledge
in order to evoke the desired reaction in the student.

4.8. Some theses on the postmodern approach to creativity and art that may
be useful for the teacher.

1. Past and old elements are always interspersed in a new work of art, but now they
are arranged in a new way. There are psychological mechanisms, thanks to which
past information is used on a subconscious level, but now they are already being
formed in a different context and line-up.
2. Elements of postmodernism are dissolved in everything. This is the interaction
of the figure and the background, in which the figure is drawn thanks to the
background (the dialogue of the background with the figure). This includes the
phenomenon of indirect suggestion (indirect or indirect influence of art, etc.). So,
for example, to reveal the phenomenon of love, you need to use something that is
beyond love to express it. When a person says “I love” a thousand times, then due
to this, a certain summary picture is formed called “I do not like”. And, conversely,
from the mosaics "I hate", you can type a fresco "I love". Søren Kierkegaard (see
"Diary of the Seducer") in his letters to Ardelia perfectly uses this technique.
Kierkegaard went beyond the structure of classic love compliments.

3. Postmodernity is always a phenomenon of intertextuality and metalanguage.

This is a phenomenon of collision and dialogue of two realities, two structures with
different qualities. The postmodern project thoroughly describes and explains the
phenomenon of life through the phenomenon of death. The more we are aware of
death in everything, the more we value and love life. (see "The Tibetan Book of
the Dead", which sets out the preparation for death). Let's remember Buddhism.
There is a story about Something through the prism of Nothing.

4. The boundary analysis developed by us (see RR Garifullin, Illusionism of the

Personality as a New Philosophical and Psychological Concept, 1997) is also a
postmodern project. In addition, for the first time we presented a postmodern
project in pedagogy (see R.R. Garifullin, Hidden Prevention of Drug Addiction,
2002).

5. It is difficult to imagine modern television without postmodernism.

Intertextuality and editing of teletext has reached such a "sinful" level that an angel
can always be created out of the devil. Therefore, one of the most pressing topics at
the present time is the topic of postmodernism and spirituality.

6. We have discovered psychological approaches to the phenomenon and process

of intuition. They were described in Illusionism of the Personality in chapters
dealing with visions, illusions, and synesthesia. We studied how true psychics and
synestheses see something? Have they studied how, intuitively, they divine, see
through the disease? Essentially, in this work, we have presented approaches of
intuition through the phenomenon of synesthesia and visions. In addition, our
research, presented in Unpredictable Psychology (2003), also contains separate
chapters on these issues.

7. When considering the problems of intuition, one should pay special attention to
the works of the philosopher Henri Bergson "Experience on the direct data of
consciousness" and "Matter and memory". He was the first to reveal
insurmountable difficulties arising in the solution of certain philosophical
problems, caused by the persistent habit of placing phenomena that do not occupy
space at all in space. Our human consciousness has the ability to place phenomena
in a row, which, in essence, cannot be put in one row. Our consciousness always
draws a certain line or projection about the surrounding and inner world, consisting
of elements that do not actually lie in the same plane, space, projection, line, and
between them there are gaps and chasms. But if we saw them, saw these rough
edges, we would get lost in this world. Alas! These visions are revealed to few. It
is this ability, in our opinion, that is necessary for a true creative process, which is
based on the ability to go beyond the boundaries of traditional projection or line.
Thanks to Bergson, in our opinion, science appears as art, as a myth, as a
convention. There is no science, but there is solid art.

According to Bergson, in addition to lightness, which is a sign of mobility, in

everything graceful we seem to find a movement heading towards us, a possible or
already emerging sympathy. This mobile and always ready to manifest sympathy is
the very essence of the highest grace. So, the increasing intensity of aesthetic
feeling breaks down here into a corresponding number of different feelings, and
each of them, announced by the previous one, becomes apparent, and then finally
overshadows the former. We take this qualitative development as a quantitative
change, because we love simple things. Our speech is imperfect: it is not adapted
to convey the subtleties of psychological analysis.

According to Bergson, nature is beautiful only because of its happy

correspondence to some of the techniques of our art. Perhaps art, in a sense,
precedes nature.

8. We are always in a kind of psychological trap of our perception, thinking and

behavior habits. Example: my daughter Endje, when she was three years old, rolled
a toy helicopter by a string, watched and wondered how she stretches in one place
and moves in another, and an adult is not surprised at this. By the way, real and
deep physicists are always surprised about this. There is a law of action at a
distance, according to which when you pull and move in one place, you move in
another. And we are accustomed to the fact that it should be so, and the children
are surprised. They see the world much deeper, being beyond the boundaries of
habits - schemes, lines, projections, which the "trained" consciousness deceiving us
draws to us so that we do not get lost in this world. That is, we are given one
delusion so that there is no other. Therefore, the work of a dream and the work of
consciousness have something in common in this regard, since both are based on
projectivity, linearity, analogous to the stars in the night sky, which always seem to
be located on a spherical plane, although in reality the stars lie in different planes
or points in space. Also in dreams and in mental images, many elements of this
mental tissue do not lie in the same spatial or temporal plane, but the brain draws
this flat picture to us, making this special montage that is beyond the reach of any
filmmakers.

9. Let's draw a line. This line, in fact, is a certain projection of how we see. In fact,
there can be large gaps between adjacent points on this line. Our consciousness and
perception are projective and therefore does not see these gaps. It sees a lot only in
solid lines. In fact, the lines that we see are not so solid - this is what Henri
Bergson discovered.

There are mental illnesses that make people see these Bergson gaps. The ability to
see these gaps between points, that is, the ability to see these lines as
discontinuous, and not continuous, is one of the signs of brilliant perception.
Therefore, geniuses always see topical and deep problems. If such a person knows
how to express and solve this problem, then this is the true creativity of a genius.
For one person, the distance between two points is a solid line or point, but for
some people it is an abyss. They see the clash of different qualities, spaces and
worlds. They can express not just a collision, but also a dialogue between these
worlds.

10. Husserl also showed that there is a gap of meaning between the world and
reality. But this Husserlian abyss, in our opinion, is a bridge made up of local
breaks - meanings.

11. A person, according to Bergson's research, is the subject of artistic creation in

the broad sense of the word. He sees the world in projection, in metaphors, in
illusions, although the world is more complex. He paints the world for himself,
which means he is a Natural Artist. And who, then, are those who are artists by
profession? These are those who know how to offer others the results of their
natural artistic process. Wait a minute, nanopsychology will still get to the brains
of all and "bring" mental processes to the monitor.

12. There is a psychopathological approach to artistic creation. This approach is

postmodern. You can read about this in Cesare Lombroso's book "Genius and
Insanity".

13. Artistic creativity can be viewed as a kind of addiction. This is also an

approach to artistic creation.
14. Subject watches TV, then thinks about something, then speaks to someone
about something. If all this is brought to the same plane, that is, to collide these
realities, then this will be postmodern. If an artist describes this inner experience of
the collision of different realities, then he is a postmodernist author. He collides,
copies these realities, organizes a dialogue between them, and he himself observes
and describes them from the outside.

15. Previously, postmodern reality was only within us. Thoughts and reality
collided and were in dialogue. Only in our time, thanks to the development of
information technologies, has it been possible to achieve the fact that these
processes are outside of us and are now looking at us from the screen. In M.
Bulgakov's work, real reality collides with a narcotic reality filled with devils.
There is a psychotic reality there. There is the past as reality. There is a dialogue
between all realities.

16. What realities can you collide? You can collide the real world and the drug
world, the world of the present and the future, the world of the present and the
world of the past, the world of the past, the world and the world of the future, real
spaces and other spaces, space-street and space-apartment, space of Moscow and
space of Paris. You can collide the world of dreams with the real world, dream
with reality, etc. You can collide the real world with the telephone world, the real
world with the Internet world, the real world with the cinema space, cinema with
animation or animation. In music, you can collide different forms, different
contents, different musical forms and images. You can collide the fantasy world
and the real world, the world of the microcosm and the macrocosm. The world of
cells and sperm with the real world. (There are performances where the heroes are
small insects, cells, sperm).

17. The postmodernism of an artist is always an overlap, a mixture of feelings and

thoughts, thoughts and delusions. These are reservations, this is the imposition of
one mental quality on another mental quality. The result is something new. This
can be understood when studying the work of Velimir Khlebnikov.

18. Postmodernism of Salvador Dali is a clash of styles. This is Freud's deep

reading of the montage of the subconscious.

19. Velimir Khlebnikov is a postmodern poet. Having a synesthetic perception of

the world, in which there is an integrative perception, where there is no
differentiation of the modalities of sensations, but everything is merged. Having in
himself a certain synthesis of these realities and bringing them to the panel of
verbal fabric, Velimir Khlebnikov was a musician of words. His poetry is musical.
Therefore, his poems are absurd. They are absurd dreams of words. We dream of
these philological absurdities, but we do not express them. And Khlebnikov lived
in this inner environment of "absurd" verbal pictures - neologisms, etc. For him,
they were the only way to express himself. You can read about synesthetic
perception and its mechanisms in the work (R.R. Garifullin, "Illusionism of
personality as a new philosophical and psychological concept")

20. Okudzhava has a postmodern approach, i.e. there is a certain poetic plane that
can be called modernism, but it jumps out of the bounds of poetry, thanks to music.
Okudzhava is higher than this poetic fabric, thanks to the fact that the first was able
to read his poems to music, without waiting for cooperation with musicians. This is
postmodernity. He went beyond traditional poetry with the superposition of poetry
and guitar.

21. Often an artist creates not only from the postmodern in his soul, but also from
the postmodern in his stomach.

22. "Where Dreams May Come" is an American postmodern feature film. The
husband is looking for a wife in the next world.

23. Postmodern meanings or meanings inside out: "The air is split with a glass
blade", "the pen writes with me", "the TV is looking at me", "food is eating me",
"the dream sees me."

24. Modern society has come to paganism, admiration for needs, before their
sources - this is a return, but on a new basis. Moreover, modern postmodernism,
with its author's death, is also a kind of return to the origins. After all, there really
were no authors before. Sometimes postmodernism is called paganism on a new
basis.

25. In the process of creativity, the artist is not driven by complexes and any
motivations that are outside the process of creativity. The artist is driven by the
creative process itself. The author begins to create not due to internal motivation,
but due to the external motivation in the work. The logic of the work forces the
artist to create contrary to his wishes. The characters themselves dictate the course
of the work and the artist obeys them. Therefore, the primary motivation that was
at the beginning of the creative process fades into the background. The artist is
captured by creativity, the movement of which does not belong to him now. The
work looks at him, not he at the work. There is a mutual dialogue.
26. It is not enough to confront reality, you have to play with them, dynamize. In
postmodernism, this is not just a clash of different realities, it is a dialogue between
them, it is a dialogue between a background and a figure, it is a mutual dialogue.

27. The origins of living consciousness and super-consciousness are laid in the
system that constructs the streams of delusion. We are not looking for truth, not
ontology, but we are looking for deceptions. In essence, there is no craving for
truth in man, there is a craving for illusions that contribute to survival. Truth is
something finite and dead.

28. The phenomenon of clip consciousness is a phenomenon of consciousness

based on self-sufficient principles and laws of cinema that are absent in the psyche.
Structures appear in consciousness that would never have appeared without
watching a movie. Thus, cinematography influences our thinking. Cinematography
shapes our dreams. But does it shape our intuition? On the other hand, the
principles of art are formed on the basis of the principles of consciousness. This
dialectic of the principles of art and consciousness is the basis on which the
phenomenon of living human consciousness stands. In our theory, the basis of
living consciousness is the phenomenon of constructing delusions. One of the
phenomena of delusion is imagination, fantasies, delusions, dreams, some
inadequate variations, but it is the work of these variations that leads to the
phenomenon of unpredictable psychology - intuition, in particular.

29. It is necessary to combine the teachings of Baudrillard about signs (simulacra)

and Vygotsky's teachings about signs as tools and means of activity. At the
beginning of the human path, signs act as a source (social memory) of human
development. In the era of postmodernism, signs break away from a person.
According to Vygotsky, they also break away from man and live their own lives.
That is, we pass them on from generation to generation, but in our time, like
metastases, they grow unnecessarily. And before that, they organically intertwined
with development and contributed to it. In general, Vygotsky's dialectical-
materialist approach has much in common with postmodernism (Baudrillard and
others): 1) In both cases, signs come off and live on their own 2) The death of the
author (there is no author, since the artist is a product of social consciousness).

30. Postmodernity returned to people what used to belong to people, but they did
not realize it. This something was in dreams and other superconscious phenomena.

31. Nonlinear psychology. We said one thing in the evening, setting a goal for
tomorrow. And the next day, another reality arose - and the goal is not the same,
but we continue to realize the old goal, being in captivity of the line (projection).
This is one of the problems of our suffering. Neurosis is a consequence of the fact
that we are in captivity of old schemes that no longer work. Therefore, this is the
very same conflict according to Freud. We extend old schemes to new situations.
This is the linear approach. In reality, psychology is not linear. Something arises
that is no longer within the line and projection. We again come to Prigogine's
synergy. It is necessary to develop the theory of nonlinear psychology, that is,
postmodern psychology.

32. There is no doubt that the psyche is constantly spreading (psychoinertia)

processes of the past, as some psycho-traces, to the psychic present. That is, there
is a constant discrepancy between the inner living signs of the past and living signs
of the present. The psychic liveliness of the present, due to situationality and
spontaneity, is always higher than the psychic liveliness of the past, captured in the
form of archetypes or psychic schemes and matrices. All this leads to a conflict
between the psychic past (which by inertia extends to the present) with the psychic
present.

The mental past is always a kind of linearity and projectivity of consciousness.

Thanks to this projectivity, mental processes (sensations, feelings, thinking) that
have been preserved in memory spread to the present mental, which seeks to go
beyond the past, but is blocked by the mental past, which causes a conflict of the
psyche - a conflict of linearity and nonlinearity (spontaneity, play ) psyche. In
essence, this is a conflict between the modernist and postmodern components of
the psyche. In order not to fall into this trap, consciousness must always be aware
of this linearity and projectivity. It must be released from non-living and old
mental models and schemes. Should be spontaneous, play, experiment, accept the
environment here and now (not through the prism of the past or the future). After
all, the image of the future always contains some kind of linearity and projection.
Consciousness should be able to break out of the captivity of mental schemes (past
and future) into the present, which is spontaneity.

We drew attention to the above conflict of the linearity of the psyche - the
nonlinearity of the psyche (in consciousness, in the unconscious). We regard it not
only as a conflict between consciousness and the unconscious, but somewhat
broader and more universal. After all, Freud also has a conflict between censorship
(scheme) and libido (unbridled energy), between the conserved energy of the past
and the energy of the present, between the block of consciousness and the flow of
energy that breaks out into consciousness in the sublimated form of some living
signs of the psyche. Our ideas, as it were, correct Freud's theory, namely, the very
conflict of consciousness and the unconscious. We see conflict as a clash of less
vivid past patterns and more vivid present energy. According to psychoanalytic
theory, the psyche is determined by the unconscious past, which comes into
conflict with the present, but we paid attention to the conflict between the
conscious past (memory, schemes, projection) and the conscious present. The basis
of this conflict lies in the collision: linearity-nonlinearity, spontaneity-
boundedness, projectivity-spatiality, etc. Moreover, in our ideas, the less vivid past
is formed not only on the basis of internal psychic signs, but also thanks to the
living signs of the external world (simulacra, etc.). From our point of view, the
conflict of dead signs and living signs (real, spontaneous) is a conflict of less lively
past or future semiotics with present, living, spontaneous semiotics (past or future
signs and schemes are a projection, thanks to the subconscious as a kind of energy
that makes the psyche linear and projective). This energy crushes and creates
delusions and illusions as schemes and projections about the world, which
resemble psychic prostheses, coming both from the inside (from the subconscious)
and outside, thanks to the world of simulacra. Thanks to these simulacra, there is
less and less spontaneous in us and we are more and more immersed in the “hell of
the same” (Baudrillard). Previously, humanity was more in the inner “hell of the
same” (archetypes, etc.). Now we plunge into the outer “hell of the same”, that is,
simulacra as living external signs, divorced from reality. When these two psychic
prostheses (external and internal) unite, then, apparently, the death of the mental
vitality will occur and it will cease to move in play and spontaneity, turning into an
inanimate mechanism. We will become those dead cyclists pedaling after cardiac
arrest. Baudrillard did not take this into account, and therefore, apparently, at the
present time, we have not yet reached this "hell of the same", due to the fact that
we still have internal psycho-evolutionary and living prostheses (archetypes) and
their the presence can oppose simulacra (or, on the contrary, contribute to the "hell
of the same"). When all archetypes become grafted and artificially created with the
help of developing information technologies and mass media, and evolutionary
archetypes will die away, only then, perhaps, the true "hell of the same" will come.

A conflict arises between a prosthesis (living signs of the past and future) with a
living organism (psychic signs of the present). The psychic trace is memory, like a
kind of psychic prosthesis of the world. It is both necessary and harmful to us. We
are victims of memory. At the same time, memory helps us survive. According to
Freud, memory is, first of all, the subconscious (the schemes of the past), which
are constantly in conflict with the present. According to psychoanalytic theory, the
energy of the present (libido) is always in conflict with the energy of the past (the
principle of reality, which is seen through the prism of the past). And between
these energies of the present and the past, there is the energy of the past, called
censorship. Thus, according to Freud, the life-giving present is completely
determined by the energy of the libido. He completely ignores the situational
component of the psyche, in some way not connected with the living present,
spontaneous, intuitive. According to Freud, there is no real, there are transfers,
dreams with open eyes in reality. We are considering a qualitatively different
conflict.

33. Man always suffers from his delusions, but he also seeks them. Consciousness
itself induces delusion. This is his salvation and living creatures. Consciousness
must delude itself by means of creativity. Only thanks to this is it possible to
resolve the conflict that we talked about above (the conflict between the prosthesis
and the living). Only in creativity is salvation. Memory is always the crutches of
the psyche, preventing it from walking itself. Eventually, the abuse of these
crutches leads to prostheses (simulacra) of the psyche (internal simulacra). It is
necessary to break free and throw away these crutches of modernism and go on our
own, not thanks to prostheses. At first, humanity used the crutches of modernism.
Now it threw them out, and went thanks to prostheses - the scum of
postmodernism. We need to learn to live not thanks to the scum of postmodernism
(simulacra), but thanks to the best achievements of postmodernism that contribute
to the creativity and creativity of humanity. How to break out of this trap of sliding
into dead models and schemes. Stop thinking? You can surrender to the world and
believe in the secret of the Almighty. Or you can stop thinking thanks to Eastern
religions (yoga, meditation) or play with the world in postmodernism. Try to
replay it. That is, to create, to be an artist in the true sense of the word. And yet,
humanity has always sneezed at modernity, since it did not draw conclusions from
the lessons of history, organizing wars again and again. Is it creativity, but isn't it
quite right?

34. Generations change. It is not the new (developed by previous generations)

thinking of new subjects that comes, but the old thinking of new subjects. New
modernists again. They live in old schemes, but in new conditions. Therefore, wars
arise again. In order for the warrior not to exist, modernism must end (fears and
worries will go away). Therefore, we are doomed to unity and spirituality. A
person lives when he is not captive to these mental schemes and projects caused by
fears, emptiness, problems of survival. Otherwise, it just exists. True as awareness
of being, as life, only in the borderline phase, in risk, play, extreme, overcoming. It
is there that these dead mental schemes and projects die, and a feeling of life and
peace arises. You have to be outside of thinking, outside of death. Between them.
There is life. There is the meaning of life. In all other respects, mental schemas
take place as a product of the body's survival work. Psychic schemes from the
body, from the need. The life of the soul is from an unpredictable environment,
creativity, risk, overcoming, a borderline situation where there is no place for
thinking.

35. Freud is right. Thoughts arise from fear. But the realization of all this is not
enough, more practice is needed, which is well represented in religious practice.

36. Women in themselves less contain these mental schemes. They are intuitive,
live with their hearts. And men are more logical and modernistic than women.
Women are more postmodern.

37. We live in interesting times. On the one hand, philosophers reject the
postmodernism of philosophy, and on the other hand, they themselves have a
postmodern consciousness, thanks to modern information technologies.

38. It is necessary to distinguish postmodernism as a philosophical doctrine, from

postmodernism as a sociology and psychology of the phenomenon in which we
arrive. Therefore, the philosophy of postmodernism cannot be denied.

39. Women are more postmodern and creative. But why don't they have the fruits
of creativity? They create man. They live, give birth. They are worried. And
creativity is the lot of the non-living, it is always suffering about the ideal, about
the essence. It is always an expression of conflict with someone. And women have
no schemes, she is in reality, she has no conflict, she does not suffer about the
essence of being, she is already in the essence of being. She does not need to
express conflict and suffer about the essence of being. It is in the essence of being,
therefore it does not express the essence.

40. Often the artist does not live as he is in the scheme. Trying to get out of the
circuit is creativity.

41. Women have life and creativity. Everything is continuous with them. And for
men it is intermittent.

42. Postmodern joke: An old baseball player dies. His friend, calming him down,
tells him that, they say, he will go to heaven and there will play baseball. The old
baseball player worries that his friend won't be there. At night, a spirit comes and
says that, they say, in two days, he will be in the next world, and will really play
baseball. Moreover, the spirit asks to convey to his friend the good news that he
will also play baseball with him in two days, that is, in the next world.

43. According to Jeanne Baudrillard, all sensitivity has changed. Tactile is no

longer organically inherent in touch. It simply denotes the epidermal proximity of
the eye and the image. This is the end of the aesthetic gaze distance. Baudrillard
talks about dead cyclists who, while racing along the Trans-Siberian Railway, after
accidents and cardiac arrest, continued to pedal their bicycles at an increasing
speed.

44. Postmodernism should be replaced by an era of total tactility (see

nanopsychology).

45. The principle of uncertainty lies in the question - is the world looking at us or
are we looking at the world? Are the eyes of the world looking at us, or are our
eyes looking at the world?

46. It is known that thinking begins where the individual passes into the universal.
Our humanity feels the transition of the individual to the universal. The same eidos
of Plato appear on TV screens, which arise not in us, but on screens. These are
copies of our eidos. We have learned to express psychoses and our deepest. But
this is just a crude forgery and simulation. But they take over us. Human thinking
is now based on these simulacra. Is all this just another dialectic? We are moving
away from the singular to the universal, passing from the universal to the
simulacrum of the universal, in which there is no Other. Or maybe the Other was
not, and is not in thinking. After all, the author is dead, there is no subject, that is,
postmodernism has reached its climax. Maybe the media has nothing to do with it,
but postmodernism just came. And yet, the Other will be, thanks to disasters, so
that we reproduce ourselves and do not walk in a circle of simulacra. Simulacra is
an understood value, in which there is no core of the value of experience (single).
Simulacra are external copies of the inner singular transforming into the universal,
which is without the Other. Thanks to simulacra, we visually saw in the mirror our
inner psychic - a mental prosthesis that does not change. It grows like a metastasis.

There is a world of fictional simulacra. This is all that was mentioned above. There
is a world of inner simulacra. These are our inner signs, meanings divorced from
reality (for example, drug illusions). External and internal simulacra are
interdependent, interdependent. The former are created by distorting the object of
perception. The second is due to the distortion of perception itself.

There is the following development of simulacra: a) When there is a connection

between the sign and the referent. b) When a sign breaks away from reality c)
When signs break away and begin to mix with the Other (trans-phenomenon, for
example, trans-religion, trans-politics, etc.) d) Level of development without the
Other e) Catastrophe f) Transition to another level
47. Maybe postmodernism has always been like bullshit and forgery in art? Parody
has always existed. We played with what we have.

48. The play of approaches to artistic creation is run by dialectics or chaos

(postmodern approach).

49. The postmodern approach is clearly visible in the work of M. Bulgakov. The
clash of the past and the present, the world of Satan and the real world, the inner
world of the dog and the real world. This allows you to look at the human world in
a different way.

50. We have formulated the principle of the unity of modernism and

postmodernism. In my early articles it was shown that there is a dialectic of
postmodernism and modernism. Shows the origins of the truly living, the vitality
of the psyche. It is shown that the liveliness of any system is always determined by
the dialectics of the modernist and postmodern components of any living system,
i.e. the system always has a certain memory of itself, a structure, elements that are
connected according to a certain law. A living system has a certain linearity,
schema, the presence of a center, line, logic, pluses and minuses, polarity, etc. -
everything that makes a structure a structure. But it also has something of chaos, of
disorder, something unpredictable, which enters the system from an unpredictable
environment. Unpredictability is the postmodern component of this system, and
predictability, which describes a certain closedness of the system, isolation, and
model, is modernism. The principle of the unity of modernity and postmodernity is
that any modernist approaches, such as psychoanalytic, archetypal, dialectical,
empirical, etc., are all connected with each other and influence each other,
intertwining forming postmodernity. Postmodernism can be found in dialectics and
dialectics. in postmodernity. Chaos is in order and order in chaos. They influence
each other. This is the principle of the unity of chaos and order.

Any living system runs randomness, and on the other hand, dialectics. They are
connected. The internal approach is always modern, and the external one is
postmodern. The dialectic between modernity and postmodernity is already a
dialectic. Between modernity and postmodernity, in their relationship there is
modernism, that is, dialectics. Postmodernism has its own modernism. There is
postmodernism in modernism, that is, under certain conditions, what is chaos
becomes order. Any order that develops in a modernist system is a frequent case of
disorder.

51. Postmodernism planes living things under the symbols of the world. Image -
signs about yourself. A famous person is getting old, realizing that it is impossible
to make money on an old face. And you have to do the operation under the same
signs. The face is planed under the signs. Living things are planed under dead
symbols. A person wants to wear dead signs of past success on his face, and is
ready for anything. And signs can be alive only those that correspond to a real
person (manipulative approach in art and creativity).

52. In postmodernism, the figure is drawn as a background woven from the matter
of another reality. In modernism, the figure is drawn from elements of the same
reality.

If there were masterpieces in modernity, then only those in which there was an
element of postmodernism (a breakthrough from tradition).

53. We must criticize ardent postmodernists who ignore modernity (without

knowing it as such). They are hackers. And at the same time, we must fight those
who sit in dogma, being an ardent modernist.

54. "33 cows verse was born new, like a glass of fresh milk." The consciousness of
children is postmodern. A child frozen from the wind says "sausage is still better
than when the wind blows."

55. I watched a film directed by Shpalikov. Deep film. I looked in one breath.
There's a postmodern approach there. The main characters watch the play "The
Cherry Orchard" and communicate. There is a kind of collision of the reality in
which the main characters of the film are with the characters of the play, which
they are watching while sitting in the hall. And the play "The Cherry Orchard"
looks different. She is the background there.

56. In the era of modernism, all artists believed that they were as authors, and the
author died. After death, the author dies, i.e. the author is not only during his
lifetime, but also after death. Modernism drew some kind of line, a projection
about this future, about the life of artists after death. This is not so, this is no longer
the author, since the author had already died during his lifetime. The motivation of
the artists is different. However, mature authors have long understood the death of
the author, realizing that they are entering eternity, but not in that vain
understanding, as the short-sighted and mediocre artists of the era of modernism
imagined.

57. We have more and more psychic prostheses, all kinds of replicated, copied
copies of behavior, thinking, reactions. We are zombified. We see how we are not
unique. We recognize ourselves in everyone. And not in clothes, but in thoughts,
experiences. We are not, we are like everyone else. There is no our individuality,
no freedom, no existence. We are simulacra. This is the hell of the same. We have
mental prostheses in our heads. Feel them. Prostheses obtained by zombifying the
media. So we have not only dentures, but also mental ones.

58. The mental process is determined not by the past, but by the unpredictable
present (unpredictable environment). Animals are defined by unpredictable
environments. There is a Freudian psychic determinism, in which there is one
trunk and various branches depart from it. But there is also a synergistic
unpredictability, when each branch by itself may not know where to exit and may
find a process (postmodern rhizome project). There is a multivariance of the
process at one point. Freud, however, has one version of the continuation of mental
processes, and according to the synergetic approach, there are many options.

59. The phenomenon of copies of copies in the psyche leads to the aging of the
soul. Everything turns into the hell of the same. True creativity where there is no
copy of copies.

60. Simulacra were inside along Bataille, then went outside (Baudrillard).

61. We all have an inner production director who is the creator of our life's
illusions. But there are really staged illusions: in the theater, cinema, etc. Thus, the
origins of theater are in ourselves, in our inner deception.

62. According to Gilles Deleuze, consciousness is arranged like a movie and there
are some movable slices of consciousness. In other words, Deleuze developed a
cinema-like theory of consciousness. In fact, there are other tools for creating an
image other than cinema, and there information and an image are formed not
thanks to the frame, but thanks to digital approaches, that is, thanks to computer
laser technologies. And there, on the disc in particular, everything is arranged not
according to the principle of cinema, but on a completely different principle. And
these new principles that are embedded in the computer can be extended to
consciousness and develop a theory of consciousness based not on the
phenomenon of cinema (film, etc.), but on the approach that takes place in
information technology, that is, in laser disks ...

63. You can draw a figure of postmodernism with modernism (background). Or, on
the contrary, with postmodernism, as a background to draw the figure of
modernism. Are they inside out each other?

64. Baudrillard's simulacra is a paradise of abundance, where there is no work of

will. This is the hell of the same. Paradise is the same hell. In paradise, there is no
overcoming and therefore there are no values that are always the product and result
of overcoming.

65. The brain is the most complex musical instrument, consisting of keys -
neurons, which form chords, ensembles, orchestras, and all together in different
hierarchical structures. A person is a complex orchestra with different instruments
that are in the brain. It is a complex superposition and superposition of all these
tools (thinking, memory, structures associated with perception). This is a very
complex interaction and superposition of modernity and postmodernity. All this
adds up to the vitality of the psyche. But this is an orchestra that improvises under
the influence of unpredictable reality. Therefore, mental processes are determined
not by individual neurons, but by information associated with other neurons.

66. Postmodernism is the game of the whole world at dice. All this testifies to the
fact that the world is increasingly giving preference not to determinism, not to
science, but to chance, that is, to some unknown forces that science cannot
describe. Consequently, the world is more and more open to these forces,
recognizing its own powerlessness. This is an increase in openness to religion, to
the Faith. The East, despite the violence of technology, stubbornly believes in
Allah.

67. It is more difficult to show your creative individuality in the era of circulation
(simulacrum technologies). Therefore, the requirements are increasing. What used
to be a level is no longer a level.

68. We do not perceive reality, we only receive signals from the environment,
which we organize in the form of an assumption, and so quickly that we do not
even notice that this is an assumption. This is the essence of our theory of self-
delusion and the principle of illusionism (see R.R. Garifullin, Illusionism of
personality as a new philosophical and psychological concept, 1997, 400 pp.)

69. What is needed is qualitative novelty, not quantitative. Otherwise, everything is

individual. Michael Jackson's moonwalk is a synthesis phenomenon between
reality and virtuality. This is a contradiction in choreography, that is, a conflict
between part of the libretto and the whole. The mysteriousness of the movement is
the aesthetics of the choreography.

70. Psychodrama is, in fact, postmodernity in the theater, it is the opposition and
dialogue between the hall and the stage. The role of the hall and stage can be
reversed. The hall may not exist at all and the audience may have a different role,
etc.
4.9. A student in the conditions of the postmodern era.

In order to understand what social and psychological transformations occur in

children in our time, it is necessary to pay attention to the social deviations that
take place in the era of postmodernism. It is these social deviations that become
one of the most important reasons for the deviant behavior of children.

The causes of deviant behavior are not only functional and congenital disorders of
the brain, but also disorders associated with the history of the development and
upbringing of the child. That is, society has a significant impact. What is this real
society? It must be recognized that society has significantly transformed and we all
now live in the era of postmodernism. And when we ask the question about the era
in which we live, then most of us only consume the products of this era, being only
passive consumers, unable to comprehend what is happening around them. Such a
short-sighted, egoistic and consumer attitude of the subject, filled, in particular,
with the aesthetics of the Internet's virtual values, virtual games and games of the
postmodern era, “playing dice” does not allow one to escape from immersion in
these new conditions. In addition, the conditions in which modern people are
immersed do not allow deep understanding of the essence of what is happening,
that is, the essence of the postmodern era and the transformations that took place
thanks to it. It is difficult for children and young men to understand this because
they were already growing up in the new conditions and took for granted all the
achievements of the postmodern era. Some young people still managed to live in a
time when there was no Internet at all, but they were not yet mature enough to
realize it. Therefore, young modern teachers someday will have to tell their
students that there were times when there was no Internet.

And yet, what do future educators need to know about the postmodern era? Pay
attention to the prefix "post", which translates as "after". Hence, before
postmodernism, there was modernism. The modernist, in fact, scientific and
classical view of the world, managed to describe everything that happens in nature,
in man and society with the help of limited and conditional models. As a result,
various theories were created that conventionally described complex phenomena.
This convention, despite the fact that, at times, satisfactorily describing many
phenomena, in the end led to a dead end. In particular, modernist theories that were
applied to the psyche often led to psychological deadlock. That is why there is still
no certainty in the mechanisms due to which mental processes are alive and
becoming. The mechanisms that make the soul alive are not defined. How is this
liveliness transmitted to semantic processes? We have learned to describe only the
past contents of the psyche, dividing the psyche into various components. We have
studied this content well, but we have not learned to talk about how this content of
the psyche will behave after a while on the basis of some initial content. Physicists,
for example, still manage to predict the behavior of a system. Nuclear physicists or
mechanics can quite definitely describe the upcoming processes and phenomena in
time, and with the help of rigorous mathematical formulas. Psychologists cannot
do this yet. It would be fantastic to predict the behavior, experience, thinking and
intuition of a person over time, and on the basis of some initial data and
psychological and mathematical formulas. Physicists have learned much better
how to describe future processes in their studied systems in time. They learned to
go beyond the conventions of classical physics. Psychologists have not yet
overcome the conventions and limitations of classical or modernist psychology.
The psyche is a more complex system. The modernist approach to the psyche, to a
person, to society, to everything around him came to a dead end, and therefore
scientists appeared who began to go beyond the boundaries of modernism, beyond
the conventions that do not answer many complex questions. Therefore, the sphere
of knowledge that began to go beyond conventions, that is, began to develop after
modernism, began to be called postmodernism (the prefix "post" in English means
"after"). Postmodernism is an approach that criticizes, completely rebuilds and
deconstructs the original modernist or scientific approaches, which led to their low
efficiency and deadlock. This deconstruction, rebuilding and transformation takes
place on the basis of an understanding of previous conventions. These conventions
are incapable of describing what happens to a living, becoming system. In
particular, these conventions are not capable of describing what happens to the
mental or socio-psychological systems.

Within the framework of the postmodern approach, there is a rejection of those

conventions, that is, of the former narrowly scientific modeling, which was
previously developed in modernism. This refusal must be made on the basis of the
understanding that living systems are much more complex. They are described
differently from the way it was in the previous science, which allowed
unacceptable conventions. For example, if we look at ourselves and try to discover
our changes, then we will not notice this. In the meantime, the cells of which we
are made are constantly renewed at a certain frequency. As a result, at the
molecular level, we are constantly different and renewed. The table in front of us
does not have this ability to update. The wood of the table can also age. A person
also grows old, but this aging is different. Thus, living systems are never identical
in structure to themselves. But we conventionally agree that we are identical with
ourselves, although any emerging system is not identical with itself. The same can
be said about the table, but its level of formation and changes is much lower.
Therefore, we can only conventionally talk about the so-called stable structures or
states. It is precisely this crude assumption that was made in science under
modernism. In postmodernism, the structures of any system (physical, chemical,
biological, psychological, social, educational, etc.) are transformed into a
constantly evolving and renewing system.

In postmodernism, the system has no foundation, like the trunk of a tree, no

hierarchy, no beginning and no end, no main and secondary. Everything about her
is important. Instead of a tree trunk and branches, such a system is like a rhizome,
a kind of living developing network and is called a rhizome. Growth can start from
any point in this system and does not depend on the distance and influence of the
trunk or some base of the system. In modernism there is a foundation and
something is the main thing. In postmodern systems and the era, the foundations
disappear, since any point in the system becomes important in the network
structure. This is similar to how, due to disturbances in any cell of our body,
disturbances of the whole organism can begin. For example, in the social system,
due to the built network and rhizomatic structure of the Internet, the importance of
capital cities is gradually disappearing. The main geographic points of the world
are gradually disappearing. Any point in the world becomes important and
geographic priorities disappear. For example, many business leaders may be
located on remote islands with the Internet and from there effectively conduct
business in various countries of the world. Therefore, in the era of postmodernism,
"the flap of a butterfly's wing in one hemisphere of the globe can create a storm in
the other hemisphere." The world has turned into a single organism not only thanks
to the Internet, but also to the American dollar, which claims to be called the
"circulatory" financial system of the world. This global financial system was built
by the United States. The world has become a living organism like never before.
This has never happened before in the history of mankind. Never before has the
slightest event in any part of the world influenced the whole world so much as it
does now. Conditions have arisen in which there are no priority zones of the world.
Any point in the world, as in a living organism, has become relevant.

It must be admitted that at the present time postmodern philosophy is more

adequate to the challenges of the era by the methodological and scientific system.
There are various projects in it, which will be presented below.

Our consciousness is projective. In it, as on a certain mental plane, various mental

processes and phenomena are presented. This psychic plane is set by our needs.
Therefore, we see, experience, think about the world only within the framework of
this psychic plane, although the world may contain something that is completely
not manifested to us, since this is not included in the psyche, is not connected with
our needs. Our projective consciousness draws to us a kind of continuous psychic
line or plane from some "points" and components, which, in reality, are not as
densely laid out in a psychic line as we see it. Between these mental "points",
components, processes and phenomena, there may be gaps and even mental
"gaps". When we go out at night to look at the stars, it seems to us that they are all
laid out on a certain sphere. But in reality the stars are at different distances.
Similarly, our psyche is the same as the night sky with "stars" of mental
phenomena and processes, which, it would seem, are built into a certain plane, set
by our needs and the processes of biological and psychological survival. This plane
is set by egoistic attitudes, interests, values, meanings, and so on. The world is
much more complicated. And if we begin to see it not through the projective plane
of our needs, then we will be crushed in the flow of necessary and unnecessary
information. By the way, in our era of postmodernism and all kinds of social
deviations (deviations from the norm), we more and more often immerse ourselves
in a world that goes beyond the boundaries of previous projections. Therefore, the
world becomes more rough and not as linear and flat as it was before. We leave the
boundaries of the former narrow-minded projections, lines, goals, directions that
previously directed us towards something. We are leaving because we got into a
gigantic stream of information coming from the Internet. And in this powerful
stream of necessary or unnecessary information, our students for some time have
not been able to find their bearings. This is a challenge to the modern era.
Therefore, for teachers, this problem is one of the most important. The educator
must deeply understand these deviant components of the postmodern era. The
teacher must know the mechanisms due to which the deviant behavior of students
is formed in a deviant postmodern environment. It would seem that the solution is
simple - it is isolation from such an environment. This is not an option. Therefore,
the teacher should teach so that students deeply understand the essence of what is
happening around them and why it is happening. And then, on the basis of this
knowledge, they could protect themselves from unnecessary information, choosing
the actual and priority directions of their development.

The educator should work on understanding students that in order to preserve and
survive in the era of postmodernism, one should never abandon the foundations
thanks to which humanity was able to enter the era of postmodernism. These
grounds are something that in the era of postmodernism began to pervert. This is
something - Essences and Values, as some "skeletons" and frameworks, which are
the levels of intellectual, spiritual and cultural development of Man and humanity,
as a unique phenomenon in the World and in the Universe. Without these
foundations, no era of postmodernism would have been possible, since there was
nothing for it that could be perverted. The teacher must convey to the students that
the system of interaction between modernism and postmodernism is now a single
dialectical system. Only this system can adequately describe various living and
emerging systems, ranging from social systems to simple physical systems (for
example, the nonequilibrium thermodynamics and synergetics of I. Prigogine).

The teacher can show by examples how many social institutions are perverted in
the era of postmodernism. For example, describe how religion, perverted, turns
into a trans-religion. For example, how the scriptures, which were previously only
in the hands of the elite, were published. How spirituality is perverted into
successful business projects (the spiritual business is the most profitable and
second only to the sale of drugs). You can talk about the fact that religion, thanks
to circulation, has become so much that it, in fact, is no longer anywhere.

In addition, you can touch on how in the era of postmodernism the classical
education system is perverted and how the classical University dies. How the
student's phenomenon dies in the classical sense? Further, the teacher with his
students can consider perversions in politics, economics, art, sports. In sports, one
can consider how, thanks to money, legionnaires from the same country compete
against each other at the World Cup. There is a competition of labels and signs of
the country, not people who come from these countries. You can consider how
scientific technology allows you to achieve results in sports (about doping
scandals).

Perversions also came to politics and political power was perverted into financial
power. Individuals leave politics, and only capital rules the world. Compatriots are
increasingly fighting against each other on a contract basis.

All these deviations from the norm and perversions, in fact, are social deviations of
the postmodern era.

Only proceeding from the above context, one can gradually move on to psychology
and pedagogy in the era of postmodernism. That is, to consider what is happening
now in the education system from the point of view of postmodern approaches.
Consider how we must transform the education system so that it adequately
develops and responds to the challenges that are now being heard from the
postmodern realities.
 4.10. Let's go back to postmodernism.
Earlier, we noted that our language, as a kind of semantic substrate, directs
our conscious processes and the work of the mental program I. That is, the
processes of consciousness and I can be represented as some living open texts, the
development of which depends on interaction with an unpredictable inner and
outer world human. On the one hand, the mover of these psychic texts filled with
language is the language itself, as an immanent and living (self-causal) substrate.
On the other hand, the changing external and internal world, as the basis of life-
giving transcendence.
According to the postmodern approach, the whole world, including the
external and internal worlds, is texts. It is, of course, not just a text made up of
words and sentences. This is a text in the broadest sense of the word, that is, a
certain world of signs that is monitored and structured. As a result, some
formations arise and not necessarily only semantic formations. Even nonsense are
formations of this world of texts. You, as a reader, sit and read this text, but you
yourself are the text. For example, someone is analyzing you or someone is
watching you in a video camera and in it you are already digitized and turned into
video text. All contents of our outer and inner world can be turned into text. To use
a computer metaphor, the whole world, like the contents of a computer, is
encrypted and digitalized. Everything can be transformed into some complex signs
and be influenced by the most complex known and unknown programs. In
postmodernism, this approach is called textual.So, according to the textual
approach, the whole world is a text. And if something is formed in this world, it is
only due to the fact that there is some kind of editing from these texts. As a result,
a text is formed, consisting of a montage or a certain sequence of source texts, that
is, a text of texts is formed. In postmodernism this is called intertextuality. If
something new is formed in the world, then it is formed, in particular, due to a
mechanism called a fold. A fold is, in fact, a phenomenon similar to an ordinary
fold on any fabric, only now this fabric is text.
The subject, as something evaluating the external world, disappears, since it
is its fold, that is, a product of this world. The subject is a product of this world.
The world is one. A person is not only in complete captivity of the situation of the
external world, but also in captivity of unpredictable situations of the inner world.
And the inner world is not his world, although a person has an illusion for this - the
illusion of freedom of choice. We do not choose the thoughts that come to us. And
we do not even choose to evaluate these thoughts as thoughts about these thoughts.
Are we watching all this? If not us, then who? There remains the last hope for the
existence of I, this is the existence of our I as a passive observer. Although in our
depths it is not we who observe, but a part of the world, having produced many
eyes in itself, is looking at itself! The world reflects itself, making it possible for
people to feel that they themselves are participating in this reflection. But this is
only an illusion of man. We have the illusion of freedom of choice and the fact that
our thoughts are native, since we can manipulate them within certain limits. As
soon as these thoughts cease to obey some people with bipolar disorder and
become alien to him, this illusion falls apart. And who comprehends the truth: a
person with bipolar disorder or we, as so-called normal people?
Human texts, to whatever heights they rise, take their origins in the texts of
the World. The whole world is text! The whole world is a stream of structured
information. Even the chaos of the Universe is text! Not to mention the DNA texts.
But man covers all this with his texts, as a product of the texts of the World.
These texts guide us and we have no leaders of choice. Even when you think
"freely", you are under the dictates of the texts of our Language. Language as a
monster rules us so much that there is no room for our I. Language is the texts of
the World.
We are part of the World. We are in the World as something imagining itself
to be a subject, there is no opposing World!
The textual approach, as a certain model or component of a postmodern
project, allows us to take a fresh look at the processes of the formation of
meanings. Meanings, within the framework of such a new view, are revealed and
transformed into something else. Stable meanings and eternal essences disappear in
postmodernism. Only the becoming and changing quasi-meanings remain. There is
nothing stable and permanent as a product of the subjective and projective world of
a person seeking constant and stable protection caused by the problem of survival.
We are accustomed to the fact that there is a certain essence and purpose.
According to the postmodern approach, it becomes useless to strive and attach to
any one structure or goal. If in modernism, in particular, in religion, in everything
one can find a certain complete meaning, after which the world forever freezes,
then in postmodernism such a stop is impossible. Postmodern approaches describe
open, living, and ever-becoming systems. In postmodernism, there are no
conventions caused by primitive subjective or projective human consciousness.
According to modernist ideas, on the contrary, everything that happens in the
world always has a meaning. In postmodernism there are no meanings as some
kind of dead and conserved formations. There is living chaos, which feeds on
order, forming an organized "explosive mixture" of order and disorder, called
chaosmos. One of the varieties of this "explosive mixture" is Life. Thus, according
to postmodernism, one cannot get hung up on some permanent meanings, since the
world is alive and constantly changing. And such a short-sighted and conditional
simplification of the World is associated with the problem of human survival, and
has nothing to do with the objective picture of the World.
Thanks to the postmodern approach, there are no stable structures and
entities in the world. The world and various open systems that fill the world are
always with the formation and renewal, in the same way, in a living organism there
is a constant renewal and replacement of structures and cells with new ones. If this
model is extended to education, then it must be considered as a kind of changing
and renewing system in a changing world. Pupils and students should be aware that
the knowledge they receive can become outdated and inadequate during the time
during which they study. Educational leaders and teachers should be aware of this
first of all. Of course, not all areas are so fluid. In particular, in the humanitarian
sphere, pedagogy and psychology, these changes are proceeding more slowly.
Conversely, in the field of information technology, these changes are proceeding
quickly. Therefore, the educational process must always make adjustments to the
changes that occur in society.
Consider preschool and primary education. What features and changes are
currently taking place in children? Do products of the postmodern era influence
them, in particular, the level of development of information technologies? It is
obvious that our children, being a part of our society, as well as adults, feel the
influence of information technologies, the Internet, etc. Therefore, at present, the
task of transforming pedagogical programs that would take into account these new
conditions in which our children are diving. Let's think about it together. For
example, there are studies that have shown that many younger preschoolers are no
longer good enough in manipulative and operational skills with traditional
educational toys and objects, but at the same time, they are very good at driving
their little finger on the touch screen of a smartphone or pressing computer buttons.
Therefore, the question arises whether this is a problem and whether corrections
are needed in pedagogical programs? Or is it a pseudo problem? The boy is 2 years
old and he runs his finger on his smartphone and receives pictures from the
monitor about objects that are more interesting than real objects. To obtain pictures
from the monitor, a much smaller number of operations, actions and overcoming
are required. Can the behavioral development of the child suffer under such new
conditions? Could such new conditions affect the development of skills to move in
space, in particular, skills to walk on one's own feet? Traditionally, this boy had to
practice his skills of movement, movement and social contact in the sandbox, but
now, all his motives are taken away by a small device with a monitor. Research
shows that there are risk groups within the above problem and each case must be
considered individually. There are children who are not threatened by such new
conditions, but there are those for whom these conditions can become a dangerous
trigger for mental retardation, psychopathology and mental retardation.
If a child loses the joy of traditional interaction with objects, which occurs in
normal children, is this normal? The problem of the norm of the development of
children in the conditions of postmodernism and the development of information
technologies is currently becoming an urgent problem of special psychology. In the
era of postmodernism, many entities are transformed and it is more and more
difficult to apply traditional scientific knowledge and approaches.
4.11. About the phenomenon "I".
It is known that our I is limited by our desires and is under the pressure of
the subconscious. The thought that comes to us comes unconsciously. If in the
psyche there is a mental process of attitude and evaluation of this thought, then we
traditionally begin to say that this is a conscious process. That is, the emergence of
thought about thought is a conscious process. In reality, all this is the result of the
work of the mental program for generating thoughts about thoughts, which forms
an attitude and assessment to the incoming image or thought. Does our I have to do
with the inclusion of this program of reflection (generation of thoughts about a
thought), if it itself consists of the same processes that it should include? Does our
I have freedom of choice to include the reflexive process or not to include, if the
basis of the Self itself is the same reflexive process? Or does our I have only a
certain illusion of freedom of choice and thinks that it can choose when to include
or not to include an assessment of the thought that has come?
Maybe we shouldn't be deeply aware of the lack of freedom of choice in our
I? Maybe we shouldn't deprive ourselves of this illusion of freedom of choice?
The world and conditions that people find themselves in at birth are not
chosen by them. Nobody asks us for permission to get into the world. The inner
world into which people fall is also not chosen by them. This inner world is
associated with natural inclinations that are not chosen by us. Moreover, this inner
world is formed due to external conditions, which were mentioned above and
which are also not chosen. And after these provisions, people find in themselves
the ability to assert and feel that there is freedom of choice, that they are the
authors of themselves. A deep understanding of the phenomenon of freedom of
choice allows us to conclude that freedom of choice is a delusion, but a life-
affirming delusion. Therefore, there is every reason to believe that people feel only
the illusion of freedom of choice, which they need, as a support or as the main
attachment to life.
One of the components of the external world into which a person plunges is
the culture of humanity, in particular, language. According to postmodern
positions, not only we learn language, but language also learns us. The language
itself is a kind of semantic fabric, a substrate, a kind of monster that is immersed in
our psyche and soul. And this semantic monster is able to guide us, ignoring our I,
further reducing our freedom of choice. This language monster, which lives in our
psyche and soul, allows us to be self-sufficient and find, sometimes, answers to the
challenges of the outside world, even without interaction and contact with this
world. Thanks to this, a person has an immanent component of the psyche, which
is the cause of itself, although there is also a transcendent component that develops
in interaction and contact with the outside world.
When we say that language studies us, we first of all mean by this that
language, as it were, “feels” and absorbs all transformations and conceptually
formalizes it. Language absorbs, processes in the light of transformations and then
gives back the processed in the form of words and concepts. Language is a kind of
feeling, virtual sign and living tissue. He is the living tissue of our consciousness.
This process goes first in the direction of cognition of the language by the psyche.
Then, on the contrary, there is a cognition by the language of our psyche and the
changes that take place in it. In the process of cognizing the language of our
psyche, the language gradually develops to such a level that it can become the
basis of our consciousness and soul. Language, in its essence, sets a certain
direction, in the course of which our I develops. The existence of our I without
language is impossible. Our I and our consciousness exist because they are already
filled with a kind of life-giving semantic substrate of our language. Therefore,
when they say that the soul is our language, then this expression can be taken
literally! More precisely, language is a living and evolving framework for
language. Therefore, if we figuratively imagine our language as a kind of House,
into which we come and use it, then its walls, roof and decoration are alive and
change. Moreover, they change due to the influence of the person himself. But to
what extent this process of changing the language occurs, according to the will of a
person and his freedom of choice, is this a controversial and difficult question?
Language is a kind of monster that sits in us and with this monster we get in
touch. The level of our language is the level of our inner world. Language, as
already mentioned above, is a kind of House, into which we come, use it, and then
leave it. What we have inside in terms of culture, social consciousness, all this has
already been rebuilt in this House by the evolution of human development.
Therefore, each student should realize that he has the opportunity to take part in the
arrangement of this House, even if, at times, he will not realize this, since these
processes can proceed against the will and freedom of choice of a person.
4.12. About thoughts and why are they related?
Why are the thoughts that our relatives come to us and we are not afraid of
them as often as some people with mental disorders and illnesses are afraid of
them? It is known that with some mental disorders, thoughts begin to influence
negatively from the outside and cause suffering. Why in a normal psyche the
thoughts that arise in us are evaluated by us as close and dear? And why, some
schizophrenics, suffer from thoughts and are exhausted from the fact that these
thoughts are strangers, struggle with him, "conjure" over this mentally ill person?
Studies show that these sufferers perceive these thoughts as not native, because
they feel in them a kind of second being, besides their I. This being, in their words,
is inside the psyche and observes the thoughts and inner world of a person. And the
sufferer cannot in any way influence this creature and the processes that he
organizes.
Why are you and I, knowing that in our souls there is also a certain being
called I, are not afraid of him and do not suffer from him? Why are we always in
agreement with him and perceive this creature as a family? Apparently because
this creature is in the singular and does not conflict with our psyche. You and I live
in a kind of mental House, in which there is only one observer - this is our I. In
fact, our native I. It is native because it is unique. If in this psychic House there is
one more observer, thanks to whom our initially self ceases to cope with its
functions, then negative processes will begin in the psyche.
 Thus, our I perceives thoughts as native only on the condition that I can
effectively manipulate and use these thoughts. As soon as the Self loses control
and the ability to manipulate thoughts, these thoughts will cease to be native to our
Self.
A schizophrenic who suffers from the fact that other people's thoughts come
to his mind from another being, which reminds us of ourselves in a situation where
we are asked to lick back the saliva that we just spat out on a plate. This saliva,
having been in the outside world, ceases to be native, turning into someone else's,
in comparison with the saliva that is now in our mouth. Even if we are convinced
that this saliva is pure and even warmed up to a temperature of 36, 6, it will forever
remain a stranger to us, since an externalization has occurred with it, a certain
Other entered it, it has been in the outside world.
4.13. Why are our psyche and soul alive and life-giving?
On the one hand, we can say that this is due to the fact that the soul is a
product of a living organism, and on the other, the reason for this is that we reflect
a changeable world, that is, we are a very complex reflective system that reflects
variability. the variability of the world affects the variability of the reflecting
system, that is, on ourselves. Finally, I have a third reason. This is an internal
psychic antagonism between various components of the psyche. For example, the
antagonism between feelings and thinking, between thinking and behavior, etc.
This antagonism, this dialectic is the basis of the vitality of our soul and psyche.
For example, the student's experiences are very developed, but do not correspond
to a low level of thinking so much that between the experience and thinking there
is a discrepancy and antagonism, which is resolved by the fact that the level of
thinking is pulled up to the level of experience. This is such an immanent
development and formation of the psyche. The postmodern approach is the only
approach that objectively describes the liveliness of an open system.
Previous classical modernist theories could not explain what is the main
mechanism of the vitality and dynamics of various living systems. They could not
explain, in particular, how the mental content of the psyche changes, that is, its
content or mental texts. How Does Old Psychic Content Generate New Psychic
Content? In particular, how do semantic processes develop, how are they
transformed and updated? How are these semantic processes involved in the
phenomenon that we call becoming consciousness and psyche? Earlier, we noted
that in the postmodern approach, it is not some static meanings as such that are
important, but the changing quasi-meanings containing such components, thanks to
which their constant transformation, formation, renewal and development is
possible. With the postmodern approach, something that claims to be essential,
implying the absence of change, is rejected and is dangerous for the survival of a
living open system. With this new understanding, if there is a meaning, it is a
temporary meaning. If there is a goal, then it is a temporary goal.
 For example, the idea of the existence of something essential and
unchanging, analogous to the idea of God, does not exist in postmodernism.
Moreover, any religious approach is a modernist approach, based on many
conventions and anthropomorphic reductionism and subjectivism. A
psychoanalytic theory or approach is also a modernist approach. For example,
according to Freud, any mental phenomenon is a montage and a product of
elements of the past. According to Freud, there is no real at all. What is happening
to us now, according to psychoanalysis, is all a function of the past. Of course this
is not the case. In fact, everything that happens to us psychologically is often
connected with the situation, with the present, that is, with something that is not
always connected only with our past, in particular, with past experiences, mental
conflicts, experiences, which then become the basis our apperception. Although it
is sometimes difficult to notice.
Although Freud is right that man is predominantly an unconscious being, but
Freud did not realize that consciousness, in its foundation, also does not have
freedom of choice and obeys psychic programs, the dictates of language, and
therefore there is no need to talk about the existence of a free I. Freud showed that
thought comes unconsciously (the method of free association). But he did not
realize that the thought of this thought, that is, the attitude to it or reflection, also
occurs without the knowledge of the person himself. That is, the inclusion of the
process of awareness also occurs unconsciously. We have shown that the program
for turning on the processes of awareness depends on the influence of the semantic
or semantic mental fabric of the language and other mental texts, which are either
brought from the outside into the psyche (language as the basis of knowledge) or
already take place inside the psyche in the form of mental programs. Our I cannot
be isolated from the dictate and influence of language and psychic inborn texts,
since I consists of them. As a result, the conscious process or the work of kogito, in
essence, is the unconscious appearance of a new thought (mental image), and then
thoughts about this thought (its assessment). This alternation creates the
phenomenon of the work of consciousness, in the same way as we do not notice
that a luminous light bulb actually turns off 50 times per second. A person is given
only the illusion that he can choose and participate in what is happening in his
psyche and consciousness. Deep down it is not so. The teacher must know that
such a deep understanding of the foundations of conscious processes can be
perceived in different ways by the student and cause different assessments and
reactions. There is a category of students for whom such an understanding is not
recommended, due to mental disorders or a high probability of distortion of
understanding. For example, thanks to a perversion in the understanding of
conscious processes, the student will begin to relieve himself of all responsibility
for what he has done, justifying himself by the fact that, in the end, there is no
freedom of choice.
Within the framework of the postmodern approach, determinism, cause-and-
effect relationships, beginning and end, goals, dualisms, binaries, plus and minus,
Good and Evil, and so on disappear.
 Is there a beginning and an end in the world? Or was it just people invented?
Maybe this is a product of human anthropomorphic imagination and subjectivism?
Maybe there is no beginning and no end? In particular, Japanese psychology and
philosophy is such that for them the arrows of time, that is, the time flowing from
the past to the present, and then to the future, does not exist. Therefore, there is no
beginning and end. Japanese psychology, philosophy, cultural studies are such that
time is closed on itself and there is no arrow of time. According to Buddhist
philosophy, many Japanese people believe that they will be born again. Everything
is repeated according to the movement of the wheel of Samsara. By the way, it is
still impossible to prove strictly and reasonably that the Japanese are mistaken. The
postmodern approach objectively refers to the Japanese worldview in terms of
time, beginning and end. The well-known brilliant mathematician Perelman proved
that space is capable of closing in on itself and received a world mathematical
prize for this. In other words, Perelman proved the probability that if we fly
endlessly in the Universe in one direction, then there is a probability of returning to
the original place. Perelman is postmodern in his conclusions.
True creativity in science, creativity and activity is possible only in
conditions of going beyond the limits of limited conventions and projections.
According to the postmodern approach, the new is created as a product of
the interaction of various spheres, spaces and qualities. That is, in postmodernism,
the new is created as a product of interaction and dialogue of various spaces,
qualities, worlds, spheres, etc.
Let's do a little bit of postmodern thinking. You write with a pen. In a
postmodern way, you could say that the pen writes with you. Could this be when a
pen writes by a human? Causality and tradition are broken. We slightly change our
thinking and create conditions in order to break free from habitual thinking
patterns that do not provide conditions for creating a new one. In postmodernism,
many things, phenomena, concepts can change places. For example, now there is a
pedagogical process in which the teacher sits at the department and gives a lecture.
Students listen and read I am now the author of my lecture. The very first thought,
Let's swap places? I'll sit and look at you. Is that absurd? You teach children.
Children teach you. What do you think: who teaches whom more? Or maybe, let
one day, the teacher teaches the students, and one day, on the contrary, the students
teach the teacher.
4.14. Postmodern approaches to pedagogy.
Earlier, we noted that when considering postmodern approaches, the
conventions that were previously with traditional approaches seem to disappear.
Some logic, pseudoscience, goals, beginning, end, etc. disappear. The conventions
that were introduced in order to somehow get to know this world are disappearing.
Therefore, it used to be necessary to simplify it. Everything that was created in
science was simplified. Models were created in various sciences, in particular, in
psychology. Earlier we showed how this all really does not work. In particular, the
general psychology that is taught to us is not always useful and correctly explains
mental and psychological processes. Why? Because this psychology does not
explain why a new content arises in the psyche and becomes. That is, the old
psychology does not explain why the mental process is possible. Previous
psychology can only describe what has already happened and is formed on the
basis of what happened, and not what is to happen in time. We describe a lot only
after the facts have happened. We describe memory, attention, thinking, and so on
when this has already happened. But science is something that allows you to
anticipate mental processes, for example, to predict a future thought that may now
occur to my reader. Real psychology should be a science that describes the future
of the psyche. This is the same as it happens with physicists. They also describe the
behavior of a nuclear reactor in time, and this happens with great accuracy. But in
psychology, this is not yet the case. We cannot predict whether our hand will rise
in two seconds or not.
The psyche is a more complex living system. The psychology that existed
earlier was presented in textbooks, is modernistic and does not reveal the
mechanisms of vitality and the formation of the psyche and consciousness.
Previous psychology only conditionally grasps some things that are already
happening, but it never describes why the mental content changes? How does it
change? How does this change take place? It is impossible to describe this yet.
From the knowledge that we have, it is impossible to describe the content, the
content that will be in the psyche, in particular, what thought will come to you in
the near future. And the postmodern approach makes better attempts to somehow
come close to describing why this is happening. That is, he studies open systems.
That is, systems that are alive. And they are alive because they interact with the
outside world. And the liveliness of the soul and psyche, on the one hand, is due to
the fact that they are a product of a living organism. On the other hand, with the
fact that the world is changeable and this changeability changes the psyche and
soul. A changing psyche in a changing world is the mechanism of mental vitality.
These are just some of the mechanisms of liveliness.
We must, on the basis of postmodern approaches, somehow feel what
postmodern psychology is, and on the basis of it, develop postmodern pedagogy.
We must feel how pedagogy is being transformed, according to postmodern
psychology.
We have already said that the phenomenon of I, according to the postmodern
approach, does not at all obey the conventions that are developed in modern
traditional psychology. For example, you and I talked about the fact that we only
have the illusion that we have I. Because in the end, our I is the product of some
programs that do not depend on us, although we say, that we have I. But in reality
it turns out that I am a psychic program and we did not create it ourselves. It
doesn't depend on us, after all. And we don't have freedom of choice either.
 Even if we take something on the basis of our needs, and our needs are
brought up by society, again, we are not here. The psyche that we carry in
ourselves or on ourselves, we did not choose. We will wear it all our lives, and
without our consent, although there are suicides who protest against their psyche
and want to turn it off, but even a suicidal act is the work of mental programs that a
person himself did not choose. Did you choose the psyche? No! Therefore, there is
no freedom of choice from the very beginning, because we were thrown into this
world, and without asking us. You are simply thrown into this world and you were
not even asked about it.
Although we have a program that creates the illusion that we, after all,
supposedly have an “I”. According to the postmodern approach, the “I” with its
own freedom of choice does not exist. This is only an illusion and it was given to
us for consolation. It's nice to live with the understanding of what I am, which has
freedom of choice. It is very pleasant to live and understand that your thoughts that
come to you are your own. By the way, we sorted out why the thoughts that come
to us are relatives? Why are they not alien, like some schizophrenics who are afraid
of their thoughts? Because we can manipulate these thoughts, they do not run away
from us, they listen to us, and we do something with them, with the help of them
we somehow survive, engage in activities, exist in this world. In bipolar disorders,
these thoughts may not obey, run away from the gaze of our self, be alien.
We have a language. According to traditional psychology and pedagogy,
we study it. And according to the postmodern approach, language studies us.
Language is a monster that is being formed. This is a kind of education that relates
to us, to our "I". And it itself affects our soul, psyche. Language is a kind of home
that we use, and then we leave it, leaving the world. Some creative people change
this house, that is, they change our language. Writers, poets, scientists, artists, etc.
change the language. Among my readers there are probably such. They are either
already established creators, or they plan to be so.
So, let's try to consider the transformations that occur with many concepts of
traditional psychology.
Consider the concept of motive. Where is he in time? Front or back?
Traditionally, it is considered to be ahead. That is, a motive is a certain goal, an
image, thanks to which we strive and act. Traditionally, it is believed that the
motive is ahead. He lures us with his future, and therefore we act in the present. In
postmodernism, it turns out that the motive may be in the past. For example, it has
long been proven that alcoholics very often get drunk because they always want to
return to the past image that arose once upon the first consumption of alcohol and
the recording of this. This is the desire to return to the previous image. The motive
is the image itself. And the purpose of drinking is also the image. The motive and
the goal in this case coincide. But due to the fact that the goal is an anticipated
image, then when alcohol is consumed, the goal becomes an image of entering the
image, that is, an image of an image or self-image. This image of "intoxication" is
constantly playing in the psyche of alcoholic patients. Likewise, a gambling addict
who won once in his life and the image of the past successful win is running
through his head all his life. For the sake of obtaining this image or entering into it,
the gambling addict gives all his money or robbing his relatives. He lives all the
time by the motive or the image of the gain that was formed in his past.
When we want to eat, the main motive, that is, the anticipated image, is the
removal of the feeling of hunger, and not the image of the one that represents how
we once successfully became full in the past. The past image of satiety does not
scroll in our psyche, as the image of a past successful win does not scroll in a
gambler. During food hunger, the motive is not the scrolling image of food
consumption that was in the past. The motive is only to relieve hunger without
reference to past patterns of food consumption. When we eat food, we do not
become dependent on the desire to enter the image of satiety. The only exceptions
are those who suffer from food addiction. For them, like for alcoholics, drug
addicts, gambling addicts and other addictive personalities, the main motive is the
image.
Let's consider the concept of purpose. The goals are also transformed, like
the images. In postmodernism, very often goals slip away. I have already said that
our higher education system is such that while you are studying, the environment
changes so much that it does not correspond to education. We were taught some
kind of knowledge, and it already becomes inadequate at the moment when we
complete our education. I will reassure teachers on this score: the humanities are
not transforming so much outside the university. But those who work in the field
of information technology, natural sciences, there is no need to talk about this. In
these areas, while a student has been studying for 5 years, he already becomes
inadequate with his knowledge for the environment that awaits him outside the
educational institution. In the humanitarian sphere, the dynamics of the inadequacy
of the level of education is not yet the same.
But learners should always be aware that past goals can be transformed and
may not always correspond to the results achieved. That is, the goal can be
achieved, but the perception of the achieved goal may not satisfy.
Thus, in postmodernism, first of all, it is necessary to consider how living
systems change in a changing environment. You can't fix anything. You and I said
that within the framework of postmodern approaches there is no clear, rigid
structure. It changes and transforms all the time. Time has passed, we come to the
object, touch it, and it is already woven from other particles. He has already shed
his old skin and entrails, as our body does. Although we keep ourselves in shape,
we are not! In the same way, different systems should behave in the postmodern
system (for example, the education system of Russia), which seemingly retains its
essence, but in reality all of its content lives, changes, and is updated. This system,
in particular the education system, must be lively and open.
 For example, language as a living system. He is alive, constantly renewing.
For example, the brain as a living system. There are genes, in particular
psychogenes, that are unstable. And there are genes that are stable. There are genes
that are archetypal and associated with the evolution of human development. We
have two arms, two legs - we are humans - stable genes are responsible for this,
which slowly change in the process of evolution. And there are genes that are
dynamic. They change here and now. My reader, while reading these lines and
pondering, thanks to this process, has already transformed some unstable and
dynamic gene. There are very dynamic genes that are changing here and now in
real time. Therefore, the reader should be very serious about what is happening
around him. There are genes that can change dramatically in a short period of time.
Thus, one of the main components of the postmodernist approach is that for
the first time the vitality of the system, its variability in time, began to be taken
into account. With the postmodern approach, there is a rejection of those
traditional, conservative structures and knowledge that were previously considered
unchanging. And taking into account this liveliness is one of the directions of
postmodern psychology. This is taking into account the openness of the system,
taking into account the nonlinearity of the mental system. If the uninformed reader
wants to understand these approaches to the various systems that surround him
(from the body system to the higher education system), then it is better to get
acquainted with the works of Prigogine and various specialists in the field of
nonlinear dynamics. These are difficult jobs. Moreover, there is the "Encyclopedia
of Postmodernism", which contains many relevant and interesting articles.
In traditional psychology, there is a concept of the essence of personality.
Does a person have such an essence, that is, such a characteristic that does not
change? If this essence changes, then can it be considered an essence. According to
the postmodern approach, essence changes, if only because there is no essence in
postmodernism. This means that in postmodern psychology there should be no
concept of essence either. After all, what is essence? Essence is something
invariant, constant, not changing, which is always, regardless of the subject and
situation. Essence is something objective and always taking place, always existing.
From the word "exist". In postmodernism there is no essence, there are only quasi-
essences. In postmodernism, the psyche is determined by the situation. For
example, my reader took a break from the lines he had read and decided to talk to
his loved one in another room. He builds a certain model of behavior towards his
relative based on his past behavior. Moreover, he tries to predict the future
behavior of his loved one based on past experience of communication with him. In
reality, a situation may arise due to which my reader will be greatly surprised and
go into a state of shock due to the unpredictable behavior of a loved one. This is
what postmodern psychology has already earned, in particular, situational
psychology, which does not take into account the past contents, texts and
constructions of a living system (from a person as a system to pedagogy as an
educational system).
 Situational psychology is one of the areas of postmodern psychology,
according to which, mental behavior, the psyche as such, is not determined by the
past, as it was according to the theory of Z. Freud. According to the psychoanalytic
approach, the psyche is always in the past and any present is a kind of montage of
the past. That is, all the present comes down to the editing of the past. That is, there
is no present, but there is a complex function of the past, past psychotraumas, past
phenomena. By the way, dreaming processes are a special montage of texts of real
perceptions, reflections, experiences. These texts and the mechanisms of their
liveliness are well described within the framework of the intertextual approach,
which is part of the textual project of postmodernism. Awareness and
understanding of this by Freud was not achieved. Overall, Freud's theory is a
modernist project.
Our perception is apperceptive and depends on what we have perceived in
the past. Whatever new object we look at, we automatically compare it with past
images. How to break out of this trap? How to learn to perceive people, without
any comparison with people with whom we have met and cognized before? How to
pinch our ear or eye in order to look at others from the side, from a different angle.
How not to fall into this trap of not seeing the new, bathing in past impressions and
not seeing the present? We may be advised: "Look from the side." And we will
look from the outside and be disappointed because it turns out that everything that
we saw in the Other has nothing to do with this Other, but was only an illusion that
we wanted to see. Such is our self-deceiving psyche. This is her protection and her
way of survival. Can this be? Can. But this is all modernism, that is, when we see
only what we want to see. And according to Z. Freud, we see only what we want to
see, what we consume and thanks to which we survive. We have selfish needs.
Thanks to these needs, we are put on "glasses" and we see the world through these
"glasses". These are multi-layered Freudian glasses. These glasses are formed by
the layers of our childhood, that is, the glasses of these glasses are multi-layered
and each layer is a different period of our childhood. And the psychoanalyst sits in
the office and "picks out" these layers. First, the first layer, the second, the third ...
The psychoanalyst promises to cure us, so that we take off these glasses and get rid
of them. Or will you and I wear these glasses all the time? Dear readers, will you
always wear these childhood glasses, or will you ever take them off? Have you
made any attempts to remove these glasses? Taking off the glasses of childhood
means trying to somehow cut the umbilical cord of pressure from the past, and so
much so to get rid of those traditional attitudes that we had during our upbringing.
Get rid of those habits that were formed in us by the influence of our mother, father
and other people who influenced us in childhood. Have you ever tried to get rid of
these glasses? When we somehow manifest ourselves, we always have some
origins, and they are associated with certain habits, complexes, attitudes that have
programmed us since childhood. Did you have this awareness? If a person raises
this question and he wants to get rid of these glasses, then he is already in some
sense postmodern meaning. Freud created a modernist theory, but his followers, as
if with the help of this apparatus, promised to free a person from the weight of
glasses with multilayer lenses formed in childhood. The question arises: "What
will remain in the human psyche if these glasses are removed?" Will stay. Again,
there will remain what was in the past, but created recently. So, we must realize
that postmodern psychology is a psychology that ignores the past, which believes
that everything that happens to the psyche occurs only here and now in the process
of a situation caused by present conditions. That is, in the present there are no tails
from the past.
Therefore, the motive can be anywhere, but, in any case, not necessarily
ahead, according to the classical definition. The fact that we are already leaving the
classics is already postmodern. If, for example, the motive was behind, then in
postmodernism it could be in front at some point, because it is contradictory,
changeable and is able to change its position. Indeed, in postmodern psychology
there is no direction or vector, there is no beginning and end, there is no foundation
for what is happening. According to the postmodern approach, the system consists
of many small subsystems that are equally important for the survival of the entire
living system, in particular, the psyche.
In postmodernism, personality cannot be grasped. It changes situationally
and, therefore, every day you will have to not just greet your loved one in the
morning, but also get to know him again. So, if you and I fully adhere to the
foundations of postmodern psychology, we must get to know each other every day.
Someone may say: "Oh, this is a deviation!" There is such a disease when people
get to know each other every day. Forgot a person, fit again: "Oh, hello!" But we
are not talking about that now.
Imagine your loved one, frozen and not changing in any way. Some will
appreciate it in different ways. Some people won't like it. It can be a deviation, a
childish deviation. A child who doesn't change is a problem. There is a little-
studied psychology - the psychology of little ones (midgets, dwarfs). These are
children who do not grow up at all. Their personality structure develops, but their
body does not grow. But it happens on the contrary, the psyche is fixed at the age
of one year, and the body grows. For example, it may be a large man, but in terms
of mental development he is like a baby. There are such aspects, but this is not
postmodernism.
There is a principle of unity between modernity and postmodernity. The
principle of the unity of modernism and postmodernism lies in the fact that
modernism, as a skeleton, as a foundation, must be, otherwise the system seems to
be destroyed, but it is the postmodern component that gives the system a liveliness.
That is, there is a kind of living oscillation of modern-post-modern, post-modern-
modern. In other words, any living system swings between modernism and
postmodernism. At first it holds on to its foundations, on its essence, on its
skeleton, and then begins to ignore this foundation and goes beyond it
(postmodernism). Then the system returns back to its foundation (modernism).
Any living system behaves this way. Psyche, for example. We certainly have
modernism in our psyche - this is our memory. Imagine if we turn off the
completely modernist component of our psyche, that is, memory. Or imagine that
all the gains that we acquired in the process of upbringing, education, etc. will be
turned off. - this is modern. But nevertheless, you will sometimes give up on this in
order to develop. We will say to ourselves: “So, it turns out that the outside world
is more complicated and all our cognitive structures do not work that much, but
thanks to them, but we will develop, correct and transform them. And we are
entering territory that contradicts our traditional or modernist ideas and knowledge.
Our once accepted and comfortable mental conventions cease to be useful because
the world has changed and become more complex. In any case, we have in our
psyche the phenomenon of "I", which is a product of the modernist and
postmodernist component of the psyche.
How you can find your "I" in yourself. The first way of detecting is a kind of
look at the past, to which we are attached. The second way is connected with the
fact that we have to say to ourselves: “We have a body, but the body is not I, I have
experiences, feelings, but this is not I, I have thoughts - this is also not I. And who
am I ? This is the one who observes the thoughts, the body and experiences. " And
finally, the third way is overcoming and working of the will. For example, we take
in air and do not breathe, moreover, consciously. At this time, our I begins to work
for us. Animals do not have the I phenomenon. Therefore, they cannot take in air
and not breathe. And you and I can deliberately not breathe. During these intervals
our I works without air. When the air runs out, our unconscious mechanisms of the
psyche will work again and we will begin to breathe. Unconscious forces will turn
off our conscious mind not to breathe, and at this time our I or consciousness
capitulates. All three of these techniques are techniques for developing self-
control. Self-control is the constant work on feeling and understanding that we
have a Self and we discover it. Unfortunately, our lives are often filled with things
in which our self does not participate. We are often functional. We fall into
different sensations, sufferings, including panic attacks, where our I practically
turns off. Our I must be turned off during the consumption of food so much that we
eat and not think. If we turn on our I during the consumption of food, the
likelihood of choking increases.
And now, on the basis of the above fragments of postmodern psychology,
let us try to move on to the consideration of postmodern pedagogy.
4.15. Intuition and creativity of students: new psychological approaches.
1. Psychoanalytic intuition is a process of psychological movement towards
truth [1], which is something that relieves the state of mind, relieves stress or
neurosis. In other words, psychoanalytic truth heals. A person, when moving
towards such a truth, feels liberation due to the perception of some information.
This truth causes catharsis, alleviating the state of mind.
 Moreover, according to our research, psychoanalytic intuition is a short-term
prophetic dream in reality. During the process of intuition, we see a prophetic
dream, but in reality and it is not as encrypted as in dreams.
2. There is archetypal intuition. In this case, it is necessary to talk about
certain truths that have already been given to a person and are presented in the
psyche, as some given images of the mental matrix, with which objects of the
external and internal environment of a person are compared [1]. That is, there is a
constant comparison of the external world with these images of the psychic matrix,
called archetypes. And then, when the external information coincides with the
information contained in the internal psychic matrix, resonance occurs. The man-
creator shudders and says that he has found the truth. That is, the truth, in this case,
represents the product of the coincidence of some already given truth, which is
already represented in the memory of a person in the form of archetypes, with
some external information. When this coincidence occurs, then truth is born.
Thus, according to the archetypal approach, truth is a product of the
coincidence of external information with the information inherent in archetypes.
3. There is a dialectical-materialistic intuition. This is an intuition based on
the principle of isomorphism [1]. Thanks to this principle, a piece of objective
reality, no matter how small, always contains information about the whole. In other
words, a small piece of the world enters our brain, but this piece of the world
already contains information about the world as a whole. In this case, the truth
comes to us in the process of interaction with external reality and it, as it were, is
not understood, but at the same time it goes deep into our subconsciousness. In
other words, the truth dissolved in the external world in the form of some kind of
external knowledge enters our psyche and lingers in it. But we do not understand
this truth, although it is already contained in our psyche, but without being
presented to our consciousness. And our task is to somehow organize such an
internal mental process so that we realize this truth, which at one time came to us
from the external world. Thus, here, in comparison with archetypal intuition, the
truth comes from the external world, and is not contained in our psyche. This truth
is formed in the process of interaction with the outside world.
Dialectical-materialistic intuition is based on the fact that the subject of
intuition is a product of society and if something is represented in it, it is due to the
external world. Therefore, the nature of the unpredictability of the psyche is
determined or determined by the unpredictability of the external environment. That
is, the psyche has a liveliness, insofar as this liveliness comes from a living and
unpredictable external world. From the outside world, various laws, connections,
knowledge enter the psyche, which are not understood by the psyche, but they
enter and stay in it. And only then, in the course of a certain psychological work,
this knowledge is realized. That is, according to the dialectical-materialistic
approach, knowledge is dissolved in nature and in the external world, but in the
process of perceiving the external world, this knowledge is perceived and retained
in memory. In the future, the task of the psyche is to identify them in the process of
forming hypotheses, comparisons, etc. In other words, in the case of dialectical-
materialistic intuition, the psyche does not initially contain any truth, as it was in
the archetypal approach. It is not given from within the psyche, but constantly
comes from the external world, forming according to the laws of the external
world.
That is, the dialectical-materialistic approach does not conserve truth in our
psyche, unlike the archetypal one.
4. According to the dialectical-materialistic approach, in the process of
interiorization, the laws of the external world rotate into the internal world. In this
case, there is a comparison of connections and patterns inherent in objects of
external reality with various mental models of objects of the external world,
obtained in the process of forming hypotheses, self-delusions and delusions. As a
result of this process of comparison and identification, coincidence occurs as the
main condition for finding the truth.
5. Dialectical-materialistic intuition explains: why is intuition alive?
Explains the logic of an intuitive process. This is the dialectical-materialistic logic
of the intuitive process. In other words, there are laws according to which an idea
develops. This is the law of "negation of negation", the law of "the unity and
struggle of opposites", the law of "the transition of quantitative changes into
qualitative ones." In other words, the liveliness of the intuitive process is
determined by the liveliness of the inner and outer world, and its dialectics. The
world itself, the idea itself, the information itself, in the process of internal
dialectical laws, moves itself, and no external impetus is needed. By themselves,
the laws of dialectics are the basis of the movement of the thought process. And as
if there is no need to push the psyche with some kind of motivation. This is the
basis of the immanent-permanent processes of the psyche, according to the
dialectical-materialistic process.
6. Motivation is a physiological process. It certainly pushes a person to
think. But then, thinking proceeds exclusively within the information field.
Although motivation always “crushes”, but at a certain stage it is blocked by
information processes. This is where psychological crises arise. Dialectical-
materialistic intuition is always logical, it is rational and scientific. It will never
lead a person away from the truth, unlike, for example, intuition, which is
determined exclusively by needs. If this happens, then intuition turns into a kind of
fantasy, dreams, etc. That is, in this case, they say that fantasies are also an
intuitive process, but with pressure from needs. And if fantasies lose this need and
develop on the basis of objective reality, then these fantasies already turn into
intuition, moving towards truth. Therefore, fantasy processes are intuition, but only
they do not have their basis with the truth about the external world. Need-based
intuition is always deceiving because a healthy person always wants something.
Less deceptive is the intuition based on objective reality, that is, on the fact that a
person is based not on needs, but on the knowledge and information that has
already been obtained earlier. If intuition is based on some kind of desire, then this
is most likely closer to psychoanalytic intuition, which we have already
considered.
7. The next point is postmodern intuition. This is an intuition based on the
interaction of various realities, worlds and qualities [1]. After all, it is known that
intuitive processes are more successful when different worlds, spaces, reality and
science collide in the psyche. Many discoveries have been made at the intersection
of sciences, spaces and realities. That is, the intuitive process is activated when two
different qualities and worlds are presented in the psyche. Such a collision
generates information that can become a condition for finding the truth. Writers
and scientists often discovered something when they left some kind of conservative
framework and conditions in which they had already adapted and stopped
developing. When creators entered a new world and reality, they sometimes had
new discoveries. This is postmodern intuition.
In addition, postmodern intuition is based on play, that is, not on the search
for meanings, but on the play of meanings. That is, in all the intuitions that we
talked about here, there was always a search for truth and new knowledge. Within
the framework of postmodern intuition, there is only a game with knowledge,
meanings and truth. That is, postmodern intuition implies that there are no truths as
such, since there are many of them and one can only play with them. In other
words, the postmodern intuitive process, in particular, is based on a certain play of
meanings. That is, there is no search in the direction of truth, but a process takes
place in the form of a synthesis and dialogue of various knowledge among
themselves, and the author manipulates this knowledge.
According to postmodern psychology, the psyche does not have the main
components of the cognitive process, as it was in modernism. The center of
consciousness and will is absent, as a kind of observable point from which mental
processes are observed. Postmodern psychology implies the presence of many
different “I”, which can change roles, becoming in turn the “centers” of
consciousness and will. The phenomenon of "kogito" is possible for various
psychic dipoles "I" - "not-I". With this approach, all points of the mental network
are important, in the bosom of which the phenomenon of consciousness is formed,
etc. The phenomenon of "I" is an integral product of the interaction of all elements
of the mental network, among which there are no priority ones.
8. There is empirical intuition. Empirical intuition is revealed through
interaction with the external world and objects of the external world [1]. A person,
using his intellect as little as possible, going through various kinds of options, finds
the most acceptable of them. Finding the truth takes place by trial and error. In
other words, empirical intuition is based on interaction with objects, and the
objects themselves, in the process of interacting with each other, seem to prompt a
person where it is more correct to go in the process of searching for truth.
 9. It is obvious that a real intuitive process is always a certain component of
all those approaches that were given above. That is, a real intuitive process is
always a kind of synthesis and interaction of psychoanalytic, dialectical-
materialistic, archetypal and other psychological mechanisms that can be
regulated by the postmodern mechanism so that the role of a regulator can be
transferred to all mechanisms involved in the process of intuition. In any intuitive
process, all these components are represented, but in one way or another. That is,
the living psychological fabric of intuition is always a superposition of all the
above intuitions.
10. According to isomorphism, integral knowledge of the world and its truth
are dissolved in nature itself, in various pieces of the world, its fragments. If we
have a small piece of the world, then we can restore the whole world from it. This
is a kind of Leibniz monad, thanks to which the whole world exists in every
particle of the world and the world consists of these particles. Therefore, if a piece
of external reality enters the psyche, then simultaneously information about the
whole world enters.
On the other hand, the whole is already set in the psyche and presented in
the form of some kind of mental images, matrices and programs. In this case, the
phenomenon of the whole is a purely mental phenomenon, and not associated with
the external world. In other words, in principle, isomorphism, as in physics, with
the help of information about the wave, we can restore the entire wave and the
parameters of the emitter of this wave.
11. There is another approach to intuition - spiritual and semantic. This
intuition is based on the search for truths and meanings not universal, but unique,
which are inherent only and only to Us, and not to Others. In the conditions of the
borderline situation between life and death, meanings are revealed that are unique
to Us. Nobody will ever feel these meanings for us. No one will know them for us,
because he can never truly penetrate into our souls. We are saturated with universal
truths and meanings at the same time, which are inherent for everyone - this is the
essence, but we also have an existence that is inherent only in ourselves and not in
others. It is this existence that is the basis of spiritual and semantic intuition.
Spiritual and semantic intuition is a search for unique meanings in a borderline
situation or True Creativity. This is a feeling of certain truths, meanings,
knowledge about oneself, about the world, which cannot be conveyed to someone.
They are revealed only to us in borderline situations. Only we can feel it, but not
Others. We cannot explain it to another. Although, thanks to the principle of
intersubjectivity, we sometimes manage to understand each other. ... But there is
something in us that we can never pass on to the Other.
There is an approach according to which existence is spiritual union with the
world. There is a provision according to which existence is unity with the world
and it can be reduced to essence (universal essence). That is, some authors simplify
the Existence to Essence. Allegedly, we are all united in existence so much that we
feel the same phenomena in existential and borderline situations. We all feel and
see the world in the same way, and in this we are one. Therefore, it may seem to all
of us that existence does not exist? There is no uniqueness of our inner world or a
separate subject that is outside of us? Research shows this is not the case!
Existence is felt not only in the borderline situation, but also in the process
of creativity. It is in the process of creativity or unique self-expression that we can
cognize and feel something that others will never feel. Mozart felt his symphonies
and no one will ever feel these feelings. We carry something in us that no one will
ever feel instead of us.
Spiritual and semantic intuition is essentially a kind of insight, some
meanings that are revealed to us, but we, unfortunately, cannot convey them to
others. And this is the problem. Many take with them something that they cannot
convey to others. Apparently, spiritual and semantic intuition is some knowledge,
truths and ideas that appear to us, but, unfortunately, we cannot pass them on to
others.
12. The fact that the brain has already found the elements that are
represented in our computers, suggests that our psyche has a basis that allows us to
explain complex mental processes not only on the basis of the "spark of God."
When they talk about the liveliness of the psyche, they say: “the spark of God gets
there” - and the psyche becomes alive. Does the spark of God get into a computer,
which is gradually becoming alive and self-reflecting? It is obvious that so far
computers have no self-awareness, no processes of self-reflection. Computers have
not yet been invented that could think about the meaning of their existence, as
human consciousness can do. But, nevertheless, the fact that most of the processes
that occur in the living psyche are already modeled on a computer, allows us to say
that computers in their level will be closer and closer to the level of the psyche,
and, someday models of the psyche will be created.
Although, it is quite obvious that we will never be able to download the
program of the evolutionary development of the psyche into computers. It will be
impossible to upload the phylogenetic components of the psyche into a computer.
Nevertheless, phylogenetic information is stored somewhere in the psyche, they
only need to be recognized, identified and know their structure and mechanisms.
And then we can model them at the level of a DNA computer.
13. The miracle of the psyche lies in its unpredictability, and unpredictability
is associated with the unpredictability of the external and internal environment in
which the psyche is immersed. That is, the miracle itself, the very unpredictability
and openness of the psyche is determined by the environment in which the psyche
is located, and at the same time by the environment that develops within the psyche
itself. In the external and internal environment, there are objective processes that
do not depend on consciousness. Due to this, the psyche has a phenomenon of
liveliness.
 14. In human psychology, in its cognitive component, lies the phenomenon
of constructing self-delusions and illusions. That is, it is not the search for truths
itself that is relevant, but the search for delusions. Although it is traditionally
believed that a person is looking for truths. From our point of view, a person is
looking for delusions based on his needs. Man is not driven by truths. Truths as
such, after all, are not the basis of human needs. Therefore, they cannot be the
basis of motivation. Truth may, in principle, not be so desirable and therefore
cannot be the engine of a person (see Freud's defenses against truth that cause
psychotrauma). Man is always in search of constructing delusions and illusions. It
is to them that he strives, and not to the truths. But if we assume that the truth is
some information that causes a certain life-affirming state (survival as the most
important motive) that a person desires, then everything falls into place. Truth is
such information, the perception of which gives rise to a feeling of satisfaction in
the subject. But usually a person, due to the fact that he is a victim of his needs,
always wants to receive information, which is often far from objective reality.
Truth and objective reality do not so often please a person. Therefore, after all, a
person is always engaged in the construction of various delusions and illusions. If
these delusions and illusions become the basis for survival, then they become
truths. This is one of the reasons for the inaccessibility of truth. And Husserl,
thanks to his phenomenology, showed that a person studies phenomena (in fact,
deep and fundamental illusions and delusions about the external world), although it
seems to a person that he is studying the "Kantian" noumena. And Fichte showed
that all truths are obscured by the main phenomena "I" and "not-I", which,
according to our research, are illusions. And there is nothing wrong with this yet,
but until the illusions develop into hallucinations and all kinds of delusional
"detachments" from the world, which are now flourishing, thanks to the era of
postmodernism (simulacra, etc.) A person survives, because he constantly bathes in
certain illusions and products of their creativity, in a certain virtual world, in
certain structures that are much more interesting than the black truth of the world
itself. That is, a person constantly constructs for himself various kinds of illusions
and information that allow him to survive. They are far from the truth that takes
place in the external world, the existence of which, alas, has not yet been fully
proven by philosophers. Man is the subject of self-delusion and illusion.
15. Hypotheses that arise in the search for truths in science are basically the
construction of delusions and illusions based on needs. But all this is limited by
objective reality. Therefore, fantasies and illusions turn into hypotheses.
The primary processes in man are the processes of constructing illusions,
delusions and quasi-truths. It is these processes that feed the process of seeking
truth. It is not the search for truth that is the reason for man's movement towards
knowledge, which is a product of the work of the principle of omnipotence and
power over the world, which, in the end, often turn out to be an illusion.
 Man basically moves due to the fact that he has a desire and a search for
self-delusion. But the reality is that it corrects this process, as a result, a person
constructs hypotheses, and then finds some truths that often do not please him.
Some personalities are revealed through their undisclosedness. They draw a
picture of openness using the mosaic of non-disclosure.
16. Philosophy and the depth of the meaning of life in art is not necessarily
related to the depth of a philosophical work. It can be an ordinary song about
candy, leading to tears and a deep understanding of life. Conversely, this can be a
perverted abstraction about the meaning of life, which has no depth, but is tied to
the egocentric delusion of the personality - the personality of a philosopher or an
artist.
17. Someday we will all be Eisensteins and will be able to express ourselves
quickly by putting together footage and films. These will be our sentences and
texts, and they will be created as quickly as this line was just written.
4.16. About the phenomenon "I".
It is known that our I is limited by our desires and is under the pressure of
the subconscious. The thought that comes to us comes unconsciously. If in the
psyche there is a mental process of attitude and evaluation of this thought, then we
traditionally begin to say that this is a conscious process. That is, the emergence of
thought about thought is a conscious process. In reality, all this is the result of the
work of the mental program for generating thoughts about thoughts, which forms
an attitude and assessment to the incoming image or thought. Does our I have to do
with the inclusion of this program of reflection (generation of thoughts about a
thought), if it itself consists of the same processes that it should include? Does our
I have freedom of choice to include the reflexive process or not to include, if the
basis of the Self itself is the same reflexive process? Or does our I have only a
certain illusion of freedom of choice and thinks that it can choose when to include
or not to include an assessment of the thought that has come?
Maybe we shouldn't be deeply aware of the lack of freedom of choice in our
I? Maybe we shouldn't deprive ourselves of this illusion of freedom of choice?
The world and conditions that people find themselves in at birth are not
chosen by them. Nobody asks us for permission to get into the world. The inner
world into which people fall is also not chosen by them. This inner world is
associated with natural inclinations that are not chosen by us. Moreover, this inner
world is formed due to external conditions, which were mentioned above and
which are also not chosen. And after these provisions, people find in themselves
the ability to assert and feel that there is freedom of choice, that they are the
authors of themselves. A deep understanding of the phenomenon of freedom of
choice allows us to conclude that freedom of choice is a delusion, but a life-
affirming delusion. Therefore, there is every reason to believe that people feel only
the illusion of freedom of choice, which they need, as a support or as the main
attachment to life.
One of the components of the external world into which a person plunges is
the culture of humanity, in particular, language. According to postmodern
positions, not only we learn language, but language also learns us. The language
itself is a kind of semantic fabric, a substrate, a kind of monster that is immersed in
our psyche and soul. And this semantic monster is able to guide us, ignoring our I,
further reducing our freedom of choice. This language monster, which lives in our
psyche and soul, allows us to be self-sufficient and find, sometimes, answers to the
challenges of the outside world, even without interaction and contact with this
world. Thanks to this, a person has an immanent component of the psyche, which
is the cause of itself, although there is also a transcendent component that develops
in interaction and contact with the outside world.
When we say that language studies us, we first of all mean by this that
language, as it were, “feels” and absorbs all transformations and conceptually
formalizes it. Language absorbs, processes in the light of transformations and then
gives back the processed in the form of words and concepts. Language is a kind of
feeling, virtual sign and living tissue. He is the living tissue of our consciousness.
This process goes first in the direction of cognition of the language by the psyche.
Then, on the contrary, there is a cognition by the language of our psyche and the
changes that take place in it. In the process of cognizing the language of our
psyche, the language gradually develops to such a level that it can become the
basis of our consciousness and soul. Language, in its essence, sets a certain
direction, in the course of which our I develops. The existence of our I without
language is impossible. Our I and our consciousness exist because they are already
filled with a kind of life-giving semantic substrate of our language. Therefore,
when they say that the soul is our language, then this expression can be taken
literally! More precisely, language is a living and evolving framework for
language. Therefore, if we figuratively imagine our language as a kind of House,
into which we come and use it, then its walls, roof and decoration are alive and
change. Moreover, they change due to the influence of the person himself. But to
what extent this process of changing the language occurs, according to the will of a
person and his freedom of choice, is this a controversial and difficult question?
Language is a kind of monster that sits in us and with this monster we get in
touch. The level of our language is the level of our inner world. Language, as
already mentioned above, is a kind of House, into which we come, use it, and then
leave it. What we have inside in terms of culture, social consciousness, all this has
already been rebuilt in this House by the evolution of human development.
Therefore, each student should realize that he has the opportunity to take part in the
arrangement of this House, even if, at times, he will not realize this, since these
processes can proceed against the will and freedom of choice of a person.
 4.17. About thoughts and why are they related?
Why are the thoughts that our relatives come to us and we are not afraid of
them as often as some people with mental disorders and illnesses are afraid of
them? It is known that with some mental disorders, thoughts begin to influence
negatively from the outside and cause suffering. Why in a normal psyche the
thoughts that arise in us are evaluated by us as close and dear? And why, some
schizophrenics, suffer from thoughts and are exhausted from the fact that these
thoughts are strangers, struggle with him, "conjure" over this mentally ill person?
Studies show that these sufferers perceive these thoughts as not native, because
they feel in them a kind of second being, besides their I. This being, in their words,
is inside the psyche and observes the thoughts and inner world of a person. And the
sufferer cannot in any way influence this creature and the processes that he
organizes.
Why are you and I, knowing that in our souls there is also a certain being
called I, are not afraid of him and do not suffer from him? Why are we always in
agreement with him and perceive this creature as a family? Apparently because
this creature is in the singular and does not conflict with our psyche. You and I live
in a kind of mental House, in which there is only one observer - this is our I. In
fact, our native I. It is native because it is unique. If in this psychic House there is
one more observer, thanks to whom our initially self ceases to cope with its
functions, then negative processes will begin in the psyche.
Thus, our I perceives thoughts as native only on the condition that I can
effectively manipulate and use these thoughts. As soon as the Self loses control
and the ability to manipulate thoughts, these thoughts will cease to be native to our
Self.
The schizophrenic, suffering from the fact that other people's thoughts from
another creature come to his head, somehow reminds us of ourselves in a situation
when we are asked to lick back the saliva that we just spat out on a plate. This
saliva, having been in the outside world, ceases to be native, turning into someone
else's, in comparison with the saliva that is now in our mouth. Even if we are
convinced that this saliva is pure and even warmed up to a temperature of 36, 6, it
will forever remain a stranger to us, since an externalization has occurred with it, a
certain Other entered it, it has been in the outside world.
4.18. Why are our psyche and soul alive and life-giving?
On the one hand, we can say that this is due to the fact that the soul is a
product of a living organism, and on the other, the reason for this is that we reflect
a changeable world, that is, we are a very complex reflective system that reflects
variability. the variability of the world affects the variability of the reflecting
system, that is, on ourselves. Finally, there is a third reason. This is an internal
psychic antagonism between various components of the psyche. For example, the
antagonism between feelings and thinking, between thinking and behavior, etc.
This antagonism, this dialectic is the basis of the vitality of our soul and psyche.
For example, the student's experiences are very developed, but do not correspond
to a low level of thinking so much that between the experience and thinking there
is a discrepancy and antagonism, which is resolved by the fact that the level of
thinking is pulled up to the level of experience. This is such an immanent
development and formation of the psyche. The postmodern approach is the only
approach that objectively describes the liveliness of an open system.
Previous classical modernist theories could not explain what is the main
mechanism of the vitality and dynamics of various living systems. They could not
explain, in particular, how the mental content of the psyche changes, that is, its
content or mental texts. How Does Old Psychic Content Generate New Psychic
Content? In particular, how do semantic processes develop, how are they
transformed and updated? How are these semantic processes involved in the
phenomenon that we call becoming consciousness and psyche? Earlier, we noted
that in the postmodern approach, it is not some static meanings as such that are
important, but the changing quasi-meanings containing such components, thanks to
which their constant transformation, formation, renewal and development is
possible. With the postmodern approach, something that claims to be essential,
implying the absence of change, is rejected and is dangerous for the survival of a
living open system. With this new understanding, if there is a meaning, it is a
temporary meaning. If there is a goal, then it is a temporary goal.
For example, the idea of the existence of something essential and
unchanging, analogous to the idea of God, does not exist in postmodernism.
Moreover, any religious approach is a modernist approach, based on many
conventions and anthropomorphic reductionism and subjectivism. A
psychoanalytic theory or approach is also a modernist approach. For example,
according to Freud, any mental phenomenon is a montage and a product of
elements of the past. According to Freud, there is no real at all. What is happening
to us now, according to psychoanalysis, is all a function of the past. Of course this
is not the case. In fact, everything that happens to us psychologically is often
connected with the situation, with the present, that is, with something that is not
always connected only with our past, in particular, with past experiences, mental
conflicts, experiences, which then become the basis our apperception. Although it
is sometimes difficult to notice.
Although Freud is right that man is predominantly an unconscious being, but
Freud did not realize that consciousness, in its foundation, also does not have
freedom of choice and obeys psychic programs, the dictates of language, and
therefore there is no need to talk about the existence of a free I. Freud showed that
thought comes unconsciously (the method of free association). But he did not
realize that the thought of this thought, that is, the attitude to it or reflection, also
occurs without the knowledge of the person himself. That is, the inclusion of the
process of awareness also occurs unconsciously. We have shown that the program
for turning on the processes of awareness depends on the influence of the semantic
or semantic mental fabric of the language and other mental texts, which are either
brought from the outside into the psyche (language as the basis of knowledge) or
already take place inside the psyche in the form of mental programs. Our I cannot
be isolated from the dictate and influence of language and psychic inborn texts,
since I consists of them. As a result, the conscious process or the work of kogito, in
essence, is the unconscious appearance of a new thought (mental image), and then
thoughts about this thought (its assessment). This alternation creates the
phenomenon of the work of consciousness, in the same way as we do not notice
that a luminous light bulb actually turns off 50 times per second. A person is given
only the illusion that he can choose and participate in what is happening in his
psyche and consciousness. Deep down it is not so. The teacher must know that
such a deep understanding of the foundations of conscious processes can be
perceived in different ways by the student and cause different assessments and
reactions. There is a category of students for whom such an understanding is not
recommended, due to mental disorders or a high probability of distortion of
understanding. For example, thanks to a perversion in the understanding of
conscious processes, the student will begin to relieve himself of all responsibility
for what he has done, justifying himself by the fact that, in the end, there is no
freedom of choice.
Within the framework of the postmodern approach, determinism, cause-and-
effect relationships, beginning and end, goals, dualisms, binaries, plus and minus,
Good and Evil, and so on disappear.
Is there a beginning and an end in the world? Or was it just people invented?
Maybe this is a product of human anthropomorphic imagination and subjectivism?
Maybe there is no beginning and no end? In particular, Japanese psychology and
philosophy is such that for them the arrows of time, that is, the time flowing from
the past to the present, and then to the future, does not exist. Therefore, there is no
beginning and end. Japanese psychology, philosophy, cultural studies are such that
time is closed on itself and there is no arrow of time. According to Buddhist
philosophy, many Japanese people believe that they will be born again. Everything
is repeated according to the movement of the wheel of Samsara. By the way, it is
still impossible to prove strictly and reasonably that the Japanese are mistaken. The
postmodern approach objectively refers to the Japanese worldview in terms of
time, beginning and end. The well-known brilliant mathematician Perelman proved
that space is capable of closing in on itself and received a world mathematical
prize for this. In other words, Perelman proved the probability that if we fly
endlessly in the Universe in one direction, then there is a probability of returning to
the original place. Perelman is postmodern in his conclusions.
True creativity in science, creativity and activity is possible only in
conditions of going beyond the limits of limited conventions and projections.
According to the postmodern approach, the new is created as a product of
the interaction of various spheres, spaces and qualities. That is, in postmodernism,
the new is created as a product of interaction and dialogue of various spaces,
qualities, worlds, spheres, etc.
Let's do a little bit of postmodern thinking. You write with a pen. In a
postmodern way, you could say that the pen writes with you. Could this be when a
pen writes by a human? Causality and tradition are broken. We slightly change our
thinking and create conditions in order to break free from habitual thinking
patterns that do not provide conditions for creating a new one. In postmodernism,
many things, phenomena, concepts can change places. For example, now there is a
pedagogical process in which the teacher sits at the department and gives a lecture.
Students listen and read I am now the author of my lecture. The very first thought,
Let's swap places? I'll sit and look at you. Is that absurd? You teach children.
Children teach you. What do you think: who teaches whom more? Or maybe, let
one day, the teacher teaches the students, and one day, on the contrary, the students
teach the teacher.
Afterword.
We have to hear more and more often that the era of postmodernism has
ended and that some new eras are already coming instead. Therefore, they say, it is
not worth developing and transforming pedagogy for different eras. Proponents of
this point of view do not realize that the principle of the unity of modernism and
postmodernism takes place, and, therefore, the third is not given (I refer back to the
inside of the book).
Students, teachers, parents and education leaders should remember that it is
in the postmodern environment, when there are fewer and fewer conditions for the
development of will (labor as a source of emotional and volitional development of
a person disappears), that addiction of various subjects of the planet, including the
younger generation, increases. ... And various approaches can help in this problem,
including those described in this monograph.
If, as an author, I managed to at least slightly reduce the negative assessment
of the introduction of postmodern approaches into pedagogy, thanks to the
increased knowledge of readers about postmodern projects, then I will consider
that I have completed the task set in this monograph. My observations have shown
that many readers, as soon as they raised their ideas about postmodern approaches,
immediately became supporters of this direction. Nowadays, they often talk about
a radical reform of the education sector, but practice shows that this is possible
only if postmodern approaches are adopted that adequately meet the challenges of
our time.
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21. R.R. Garifullin, Postmodern Psychology or Language and Algorithms of Art in

Psychology. V.M. Bekhterev and modern psychology: Materials of reports on the
Russian scientific-practical. conf. / Kazan state un-t. - Kazan, 2005. - Vol. 1. -
Issue. 3. - S. 34-41.
22. R.R. Garifullin, Postmodernist Psychology or Language and Algorithms of Art
in Psychology Education and Postmodern Culture: Collection of articles. articles /
Kazan. state un-t-Kazan: Kaz.un-t, 2005. - S. 48-50.

23. R.R. Garifullin, Hidden prevention of alcoholism and drug addiction in school
and family. Psychological problems of the modern Russian family: Materials of the
second all-Russian. scientific. conf. / State. Research Institute of Family and
Education. - Moscow, 2005. - Part 1. - S. 240-245.

24.R.R. Garifullin, Language, algorithms and principles of art in psychology.

Materials of the international. Congress on creativity and psychology of art, June
1-3 / Perm State. University of Culture and Arts. - Perm, 2005. -- S. 188-189.

25.R.R. Garifullin, Psychology of Bluff, Manipulation, Illusion (monograph).

Moscow: AST-Stalker, 2007. -- 224 p.

26. R.R. Garifullin, Culture of Russia and the search for simulacra in ideology,
Bulletin of Kazan State University of Culture and Arts, No. 2, 2005, p. 54-58.

27.R.R. Garifullin, Psychological approaches to the problem of drug addiction,

Scientific-practical journal "Siberian psychological journal", No. 35, 2010, p. 29-
32.

28. R.R. Garifullin, Synergetic approach to the problem of drug addiction,

"Bulletin of the Tomsk State University", No. 331, 2010, p. 171-173.

29.R.R. Garifullin, Postmodern psychology of the dependent personality, Scientific

journal "Education and Self-Development", No. 3 (13), 2009, p. 216-221

30.R.R. Garifullin, Transformation of the semantic structures of a drug addicted

person, Scientific journal "Education and Self-Development", no. 4 (14), 2009, p.
205-209.

31.R.R. Garifullin, Psychological foundations of effective prevention of drug

addiction, Scientific psychological and pedagogical journal "Kazan Pedagogical
Journal", No. 9-10, 2009, p. 133-141.

32. R.R. Garifullin, Bribery as one of the causes of bribery: psychological analysis
(psychological and psychotherapeutic approaches to the problem of bribery and
bribery), Federal scientific peer-reviewed journal "Actual problems of economics
and law", No. 4, 2012, p. 9-13. ISSN 1993-047X.
33. R.R. Garifullin, Some features of the psychological and pedagogical approach
to the prevention of drug addiction among students, Bulletin of Practical
Psychology of Education, No. 1, 2012, p. 114-117

34.R.R. Garifullin, On the meaning of birth and intuition. On meanings and

illusions, Applied Psychology and Psychoanalysis, No. 5, 2011, 2 p.

35.R.R. Garifullin, Introduction to Postmodern (Nonclassical) Psychology,

Applied Psychology and Psychoanalysis, No. 4, 2011, 2 p.

36. R.R. Garifullin, Postmodern psychology and the concept of “meaning”,

Applied Psychology and Psychoanalysis, no. 3, 2011, 2 p.

37. R.R. Garifullin, On the meaning of birth and intuition. On meanings and
illusions, Applied Psychology and Psychoanalysis, No. 5, 2011, p. 114-117

38. Leontiev D.A. The psychology of meaning. - M.: Smysl, 2007. -- 511 p.

39. Deleuze G., Guattari F. Rhizome // Capitalism et schizophrenie. Mille plateaux.

Paris, Les Editions de Minuit. 1980.298 p.

40. Petrenko V.F. Basics of psychosemantics. Smolensk: Publishing house of

Smolenskogumanit. University, 1997 a. - 396 p.

41. Baudrillard J., Simulacres et simulation. Paris, 1981. -- 272 p.

42. Ilyin I. Poststructuralism. Deconstructivism. Postmodernism. - M., 1996. -- 174

p.

43. Haken G. Synergetics. Moscow, 1980. -- 220 p.

44. Prigogine I. From existing to emerging: time and complexity in the physical
sciences. Moscow, 1985. -- 305 p.

45. Shakurov R.Kh. Emotion. Personality. Activity. (Mechanisms of

psychodynamics). - Kazan: Center for Innovative Technologies, 2001 -180 p.

46. R.R. Garifullin, The Phenomenon of Uncertainty in Wikipedia and Its Role in
the Educational System, In the collection: A person in uncertainty: a collection of
scientific papers in 2 volumes - Vol. 2. - Samara: Samar. State Tech. un-t., 2018. --
p. 12-18

47.R.R. Garifullin, Wikipedia - the zone of information war, In the collection:

Information wars as a struggle of geopolitical opponents, civilizations and various
ethnic groups. All-Russian scientific conference (Novosibirsk, April 26-27, 2018) -
Novosibirsk: Sib GUTI, 2018.-p. 162-173

48 R. R. Garifullin, On the psychocorrectional component in the pedagogical

process of primary school students, In the collection: Actual problems of preschool
and primary education, Materials of the sixth international scientific and practical
conference, 2017, p. 243-245.
Garifullin Ramil Ramzievich

Foundations of Postmodern Psychology.

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