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details in their writing. For instance, an image of a serene beach at sunset can evoke emotions and
inspire vivid descriptions in a beginner's narrative or descriptive writing piece.
By incorporating these detailed brainstorming techniques and interactive writing methods,
beginners can cultivate their writing skills, nurture creativity, and build confidence in expressing
themselves through written communication. With consistent practice and exploration, beginners
can embark on a fulfilling writing journey that empowers them to share their unique voice and
connect with others through the power of words.
Enhancing writing skills for beginners is a multifaceted process that involves a combination
of intentional practice, experimentation, and engagement with various strategies tailored to their
specific needs. By embracing brainstorming techniques, interactive writing methods, and creative
approaches, beginners can unlock their creative potential, refine their writing proficiency, and
embark on a rewarding journey of self-discovery through the written word.Through dedicated
practice and perseverance, beginners can cultivate their unique writing style, amplify their voice,
and make meaningful connections with their audience through the art of storytelling and self-
expression. By immersing themselves in the world of writing, beginners can explore different
genres, experiment with diverse writing styles, and develop a deeper understanding of the craft.
Furthermore, beginners can benefit from seeking feedback from peers, mentors, or writing groups
to gain valuable insights and constructive criticism that can help them grow as writers. By actively
engaging with the writing community and participating in workshops or writing exercises,
beginners can expand their knowledge, hone their skills, and build confidence in their abilities. In
essence, the journey of enhancing writing skills for beginners is a dynamic and enriching
experience that requires dedication, passion, and a willingness to learn and grow. By embracing
the process with an open mind and a sense of curiosity, beginners can discover the joy of writing,
unleash their creativity, and ultimately become more skilled and confident writers.
REFERENCES:
1. "The Writing Process: A Concise Rhetoric" by John M. Lannon
2. "Bird by Bird: Some Instructions on Writing and Life" by Anne Lamott
3. "On Writing: A Memoir of the Craft" by Stephen King
4. "The Elements of Style" by William Strunk Jr. and E.B. White
5. "Writing Down the Bones: Freeing the Writer Within" by Natalie Goldberg
THE VALUE COMPONENT IN EDUCATION
Menlimuratova Elmira Azatovna
Faculty of Foreign Languages KSU
Today’s axiology of education is one of the most challenging and underexplored issues
in domestic science. One of the main problems of present philosophical debate is to comprehend
the value component of education as a method for passing on or repassing on information to future
generations (as well as completing knowledge to older age groups).
As N.G. Bagdasaryan rightly observes, “education has been an important value
throughout history”. But at times, this value took on a particularly high priority. The very essence
of education experienced considerable alterations at the same period, which was seen to be the
most significant development [2,4].
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An understanding of education as a value unto itself may be seen in the aforementioned
sentence. One value is education. The first axiological element of teaching is this. But ultimately,
self-education is both a process and content, and what is included in it determines what is included
in it. As a result, education also serves as a conduit for the transmission of particular ideals.
In this article, we will attempt to address the question of whether it is still necessary to
maintain the axiological component in education or if the value approach to education is merely a
mirage and the future belongs to a purely epistemological educational model, with the
development of a specific set of competencies as its sole objective. Our belief is that it is now vital
to define exactly what education should carry as illumination (and not simply as a process of
transmitting information), even if it is obvious that this mission is of a global character and extends
much beyond the limits of one essay. Understanding the purpose and value of education is more
crucial than ever in a time when “traditional values and norms oppose the values and norms of a
modernizing society, and even more so the values and norms of the emerging information society,
where knowledge becomes the leading value and capital” [8, 36].
Let’s highlight that value as a category is progressively making its way into the public
realm of the modern world before talking specifically about education. Axiological approaches
may be seen in many contexts. However, M.M. Lebedev stated in reference to the political sphere
that “one of the most important tasks for 2013 and subsequent years is reducing the role of the
value component, taking it out of the brackets when discussing international issues”. But first, it's
important to recognize the risk posed by the rising influence of values in international politics [6].
Why take such a knowledgeable approach? The first is that the procedural logic of global
socio-political growth is in tension with the reality that values are replacing interests in an
increasing number of ways.
In this regard, the issue of how appropriate such a design is to education emerges since,
in modern society, education is rapidly turning into a service and is therefore more likely to fall
under the heading of interests than values. A quality product is what the customer of educational
services wants to receive since it is in his best interests. In this instance, the axiological burden
disappears into the background and loses significance. Education thus stands in some sort of
contrast to the worldwide trend of the political arena.
It should be emphasized that three notions of the content of education were created in
domestic pedagogy at various points in time, each of which suggested the existence of a certain
value component. The first idea holds that educational material is pedagogically modified science
foundations (students are given knowledge). The second idea holds that students must acquire a
certain set of information, skills, and talents in order to successfully complete their education. In
accordance with the third, culturological notion, educational material serves as a social experience
of all humanity that has been pedagogically adapted and is structurally similar to human culture as
a whole.
There are four primary parts to this experience:
- experience with cognitive activity;
- experience applying established ways of activity;
- experience with creative activity;
- experience with an emotionally useful perspective on reality [3, 240].
How does it say that? First and foremost, in our opinion, the national value component
cannot be disregarded in the course of the formation of the state, even how contradictory it may
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appear at a particular moment of historical development. Since culture reproduces itself over
centuries rather than being born anew each time in a new environment, the process of cultural
reception, which ensures the continuity of historical values, cannot be stopped but can only be
momentarily interrupted.
The “culture of utility” and the “culture of dignity” exist side by side in every civilization.
In the first instance, values are being exchanged. It’s a service that education provides. In the
second scenario, the value is the individual themselves, for whose benefit the knowledge and
expertise are shared. Because of this, “the aim of education is to develop a generation that makes
its own decisions, has little respect for authority, is self-sufficient, and understands where to go.
We need to be aware of something crucial. There are fundamental values that a person lives for
and instrumental values in society. Justice and equality are examples of the former, and they used
to be expressed in many ways in all social systems” [1,18].
When the category of value is tripled - education itself, education's subject matter, and
the recipient, the individual - we may then discuss the anthropological aspect of the axiology of
education.
This strategy seems to be unclear. In this instance, anthropocentrism functions as an
absolute value that cannot be understood axiomatically. The absolute of man causes many related
areas to decline. But during the 1990s this particular attitude towards education as a value and
towards educational material as a value has dominated the nation. “Educational values function”
as moral requirements at every level of development. The ideals of education cannot be instilled
in an authoritarian manner; rather, they grow with the advancement of educational technology and
material, as well as the sociocultural environment and community transformation. People, who are
the primary value bearers, “build their systems in accordance with their subjective experience and
the direction of consciousness and use as criteria of practice or a measure of correlation with the
goals of activity” [4, 6].
We should all agree that educational ideals cannot be instilled "from above," that is, in a
directive manner. All prior cultural and historical development has produced them. However, we
don't think it's entirely accurate to say that values are relative and tied to a specific practice or
activity. Axiological relativism, which characterizes postmodern society in general, is what we are
dealing with in this situation. “Axiological relativism in pedagogy is the death of civilization” [7].
The loss of cultural identity in education is a threat to the loss of national identity; therefore, we
may argue more generally that axiological relativism in education is the end of civilization.
“Pedagogical intellectualism and voluntarism remain guiding concepts. Relativism was
included as a new “scourge” of contemporary awareness” [5].
Ontological pluralism transforms into relativism in contemporary Western civilization,
which causes boundaries to become fuzzier in many areas, including the realm of values and
spirituality. Additionally, there is a deliberate rejection of education today that places value-based
instruction at its core.
Education cannot be divided up or mosaicked because it is a system of common
knowledge and value replication.
You probably already know how important ancient moral and aesthetic values are today,
along with Christian humanism, Renaissance ideas, and scientific rationalism of the New Age,
which together “form value orientations as priorities for socio-cultural development”. Social
customs or a person's life experiences determine ethnic groupings or personality.
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Universal human values, which were established throughout human history and are now
recognized as obligatory at this point in civilizational development, are the spiritual and moral
determinants of human life.
Therefore, education serves as both a universal value and a means of communicating
other universal values. Universal ideals are changed into personal or individual values through
education. One of the most crucial challenges of education now may be the proclamation of
universal human ideals as personal values.
REFERENCES:
1. Asmolov A. The value of education // Direct Investments. No. 2 (130) 2013. P. 18.
2. Bagdasaryan N.G. The value of education in a modernizing society, or the value of knowledge
in a society of ignorance // Pedagogy. 2008. No. 5. C. 4.
3. Berezhnova E.V. Education as a value // XIX Shishkin readings. 2013, p. 240.
4. Krylov N.B. The values of education: a thesaurus for teachers and school psychologists. Novye
M. 1995. Issue 1. P. 6.
5. Kushnarenko Ya.V. To the question of the formation of an axiological strategy of education //
Bulletin of the Tomsk Polytechnic University. 2011. V. 318. No. 6. S. 120.
6.
Lebedeva
M.M.
Strengthening
the
value
component
in
the
world
-
http://old.mgimo.ru/news/experts/document233905.phtml
7. Naumchik, V.N. Axiological relativism: the limits of the permissible / V.N. Naumchik.
8. Ogurtsov A.P., Platonov V.V. Images of education. Western philosophy of education. XX
century. - St. Petersburg: RKhGI, 2004. S. 36.
INGLIS TILIN U’YRENIWDE YOU TUBE-TIN’ A’HMIYETI
Muratbaeva Aynura
Jaksimov Fazilbek
Qaraqalpaq mámleketlik universiteti 3-kurs studentleri
Annotatsiya:
Bul maqala shet tili sabaqlarında YouTube videoxostinginan paydalanıwǵa
arnalǵan. Maqalada shet tilin úyretiw ushın YouTube videoxostingidan paydalanıwdıń aktuallıǵı
tiykarlab berilgen jáne onıń tiykarǵı abzallıqları belgilengen. Maqalanıń ámeliy áhmiyeti sonda,
avtorlar shet tili oqıtıwshı sabaq beriwde paydalanıwı múmkin bolǵan eń nátiyjeli YouTube
kanalların belgilep, bul xızmet menen baylanıslı tájiriybelerin tariyplaydi. Tariyp berińan
YouTube kanalları oqıtıwshınıń maqsetine kóre bólinedi. Juwmaq etip aytqanda, maqala avtorları
bul xızmet menen islewde oqıtıwshı itibarǵa alıwı kerek bolǵan bir qatar múmkin bolǵan
qıyınshılıqlardı belgilengenler etediler.
Gilt sózler:
YouTube, shet tilin úyretiw, internet ortalıǵı, internet resursları, motivatsiya.
Házirgi waqıtta Internet insan iskerliginiń barlıq tarawlarına kirip bardı. Internet járdeminde
siz azıq-awqat, kiyim-keshek satıp alıwıńız yamasa shıpaker qabılına jazılıwıńız múmkin;
bilimlendiriw tarawında elektron jurnallar, kúndelikler payda boldı. Bul insannıń ómiriniń bul
basqıshında eń úlken maǵlıwmat deregi. Onıń járdeminde siz arxivlar, hár qıylı kórkem, ilimiy
hám taǵı basqalardan paydalana alasız. Házirgi waqıtta Internet oqıtıwshı ómiriniń bir bólegi bolıp
tabıladı, sebebi ol jańa materialdı ózlestiriw ushın tanıs hám uyqas quralǵa aylanıp atır. Hár kúni
Internette biz anglichan tilin tiykarǵı bilimge ıyelewimiz kerekligin túsiniw ushın jańa
