Dvasingumas : ištakos ir metodologinės ugdymo prieigos

LTDvasingumas, kaip dvasios sklaida realybėje, yra viena iš sunkiausiai apibrėžiamų ir kartu viena iš esminių žmogaus definicijų. Šiandienos pasauliui aktuali dvasingumo sklaida, tačiau stokojama įžvalgų, kurios galėtų padėti spręsti visuotinę problemą - kaip ugdyti dvasingumą. Straipsnyje siekiama išryškinti dvasingumo sklaidos pamatus: filosofinės, teologinės, psichologinės, pedagoginės literatūros kontekste aptariamos dvasingumo ištakos, gilinamasi į dvasinių vertybių turinį, išryškinamos dvasingumo ugdymo metodologinės prieigos. Dvasios dėka žmogus yra substancinė visuma, turinti savo vidaus pasaulį, todėl dvasinė dimensija yra pamatinė žmogaus sandaroje. Tačiau žmogus tampa laisvas tik savo veiksmus, poelgius sujungęs su tiesa. Dvasios veikimas refleksyvios sąmonės funkcijos dėka empiriškai patiriamas išgyvenimais, o pedagoginė pagalba dvasinei sklaidai visų pirma taip pat esti dvasinė, kuri empirinėje plotmėje reiškiasi meile. Dvasingumu laikytini autentiški asmens santykiai su pasauliu, kurie su meile tiesai, gėriui, grožiui persmelkia visą būtį ir nusidriekia Kūrėjo link. Dvasingumas yra imanentinis žmogaus, kaip asmenybės, pagrindas, todėl nuo pedagoginio susitikimo pradžios visas ugdymas turi būti kreipiamas į žmogų, kaip asmenį, visų savo galių šeimininką. Dvasingumo ugdymo (auklėjimo) sunkumai dažniausiai kyla dėl priežasčių, susijusių su tiesos ir laisvės įkūnijimu. Dvasinio ugdymo pagrindas yra ugdytojo asmenybė, jos dvasinė branda. Postmoderniame technologijų amžiuje pedagogo asmenybės svarba didėja, bet jos poveikis ugdytinių dvasiniam tapsmui menkėja.Reikšminiai žodžiai: Dvasinė dimensija; Dvasingumas; Dvasinis ugdymas; Dvasinės vertybės; Transcendencija.; Spiritual dimension; Spirituality; Spiritual values; Transcendence.

ENValues serve as an integrating thread between personal powers and individuals. Thus, their role for educators is of particular importance. Moreover, values become a foundation for competence development. The state of educators' value principles is revealed through the hierarchy of prioritised values. Following terminal values received highest ratings among the educators in the research: health, happy family, internal harmony, wisdom, active lifestyle; such instrumental values as honesty, responsibility, intelligence, altruism and sophistication were pointed out as the most important. moral and cognitive (of truths of science) values prevail, including the universally recognised good: health and active lifestyle, which serve as an answer to present challenges and may be neutral from the moral point of view or even acquire a negative meaning. The least important terminal values include: pleasures, national security, comfortable life, beauty and the least prioritised instrumental values comprise: obedience, pride, imagination, tidiness and joy. Hence, the values embodying beauty, relations with the nation and faith still give little sense to educators' lives.Educators lack deep perception of spiritual values. Firstly, such different values in their content as obedience and pride are juxtaposed to each other; secondly, there is a vague understanding of the importance of beauty dimension, especially, when all its manifestations make up the group of least acceptable values and their influence on the individual lose importance; thirdly, only a certain part of values influence educators' attitude to the actual dissemination of spiritual values, the mission of an educator is narrowly perceived, since it fails to comprise national as well as world history. The research results revealed a devaluation tendency in love as a spiritual value. The key factors influencing the realisation of spiritual values comprise gender and the acquired qualification, whereas working experience is of no relevance. [From the publication]Spirituality, i. e. the spread of spirit in reality, is one of the most essential definitions of a man and also one of the most difficult to define. Spread of spirituality is relevant to today’s world but there is a lack of insights, helping to resolve the universal problem, i. e. the ways of nurturing of spirituality. The article attempts to highlight the basics of spread of spirituality: the origins of spirituality and content of spiritual values are discussed and methodological access for nurturing of spirituality is highlighted in the context of philosophical, theological, psychological and pedagogical literature. Thanks to the spirit a human is a substantial totality with its own inner world therefore the spiritual dimension is an underlying aspect in his/her structure. However he/she becomes free only after he/she connects his/her actions and behaviour with the truth. The functioning of the spirit, thanks to the mind’s reflexive function, is empirically felt through experience and the pedagogical assistance to spiritual spread is spiritual, expressed by love on the empirical plane. Spirituality is the authentic relations between a person and the world, which, with the love of truth, good and beauty saturate the entire being and spread towards the Creator. Spirituality is the immanent basis of the human as a personality therefore the entire process of nurturing, starting from the pedagogical meeting, must be directed towards the personality, the master of all of his/her powers. Difficulties in nurturing spirituality most frequently arise due to the reasons, related with embodiment of truth and freedom. The basis for the spiritual nurturing is the personality of the nurturer and its spiritual maturity. In the postmodern age of technologies there increases the pedagogue’s importance but its influence on the spiritual development of the nurtured reduces.