genus. March 6, 1492, Valencia - d. 6 May 1540, Bruges) - Spanish. humanist philosopher and teacher; was a professor at the Catholic University of Louvain and Oxford University. In its main psychological op. “De anima et vita” (1538; “On the soul and life”) put forward a requirement: one must strive to explore the wrong thing. what the soul is, what are its properties and how does it act; therefore Vives is considered the "father of the new empirical psychology." In addition, he (one of the first) attempted to write a history of philosophy (“De unitiis, sectis et laudibus philosophae”, 1518). He was an opponent of scholasticism and a supporter of empiricism - direct observation and experiment. His pedagogical ideas influenced J. A. Comenius and A. Loyola.

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VIVES JUAN LUIS

Vives), Juan Luis (March 6, 1492 - May 6, 1540) - Spanish. philosopher, educator and humanist. He studied in his hometown, Valencia, and continued his education in Paris and Louvain. From 1520 – prof. Literature from the University of Louvain, received a Doctor of Laws degree from Oxford, where he taught law, etc. humanitarian sciences. He wrote about 60 works in Latin. language V. maintained close ties with Erasmus of Rotterdam and T. More. V. was a typical philosopher of the Renaissance. His philosophy. ideas in which materialistic ideas were intertwined. and religious tendencies were directed against religions. scholastics. On the question of the relationship between science and religion, V., overcoming the theory of “dual truth,” defined philosophy as “knowledge of divine and human affairs” (Obras completas, Madrid, 1947–48, t. 1, p. 567) and considered theology only part of philosophy. Highest value had epistemological V.'s work, in which he largely anticipated and prepared the experimental method of F. Bacon. In Op. “On the soul and life” (“De anima et vita”, 1538), “On the sciences” (“De disciplinis”, 1531), “On disputes” (“De disputatione”, 1531), “Against pseudo-dialectics” (“Adversus” pseudodialecticos", etc. V. proceeded from the need to replace admiration for authorities with logical. proof, faith - knowledge. V. criticized the foundations of Plato's theory of knowledge and the theory of innate ideas. He rejected the relativism of Protagoras and the statements of the sophists, who, in his opinion, “do not strive for truth” (Obras completas, t. 2, p. 838). About the Middle Ages. scholastics V. wrote that their syllogisms are similar to “real puzzles” (ibid., p. 295), and rejected pseudosciences - magic, astrology, etc. (ibid., p. 352). He called sensations “the doors to knowledge” (ibid., pp. 1064–65) and “the first teachers of man” (ibid., p. 1207), believing that they provide knowledge about the phenomenon; the essence is known with the help of reason. The affirmation of the connection between feelings and rational knowledge led V. to the idea of ​​a reflex (ibid., p. 1167). He considered thinking as an attribute of the immortal soul of man, and tried to give a physiological interpretation to actions. Knowledge, according to V., must be based on experience. He wrote that “labor experience gradually illuminated various arts” and that human spiritual activity “is nourished by labor” (ibid., p. 344). However, in general, experience, according to V., is a process of passive contemplation of nature. V. considered the mathematician. the method is “the most correct” (ibid., t. 1, p. 567) and distinguished “hasty” and “primitive” induction from truly scientific, which he called “argumentation according to nature” (ibid., t. 2, p. 834). V.'s teaching on logic is set out in his work “Means of the Probable” (“De instrumento probabilitatis”). V. sought to transform logic from a rhetorical tool. disputes into a tool for human growth. knowledge. According to V., categories and forms of thought must reflect objective reality. V. demanded that there be no contradictions in thinking. V. distinguished “artificial” or “arbitrary” judgments from “natural” judgments that do not correspond to the truth. V.'s teaching about the beginnings of the world is associated with the Middle Ages. Philosopher tradition. It is set out in his work “First Philosophy, or the Internal Activity of Nature” (“De prima philosophia...”, 1531). V. wrote that “Matter rests in the depths of all things” (Obras completas, t. 2, p. 1177). Matter, according to V., is an inert, passive mass with extension. Theoretically, it is divisible indefinitely, although in practice the limit is the limitations of human senses and tools. V. defined the form of things as an essential force acting on matter and determining the qualities of things and at the same time immanent to it. God is, according to V., “the first cause, basis, source, beginning, head of all things” (ibid., p. 1104); he created matter and endowed it with the power of forms. God exercises his constant guidance of the world through spiritual forces that take the form of angels and souls. V. did not deal with issues of theology and believed that God was “surrounded by darkness and gloom” (ibid., p. 1057), overcoming which is inaccessible to knowledge. V. defined necessity as something that “cannot exist otherwise than it exists” (ibid., p. 1095), possibility - as the tension inherent in things, “dynamism and potency" (ibid., p. 988). According to V., everything in nature is causally determined, causes and effects are mutually interconnected. V. admitted the existence of a reason for the “purpose” inherent in things by God. At the same time, he sought to explain the movement by “natural” causes and considered the actions of spirits “difficult to explain” (ibid., p. 1116). Denying the existence of internal contradictions, V., in the end, referred to God as the source of movement. V. laid the foundations of a new, humanistic. Pedagogists, considering it the science of comprehensive human education. personality, based on the manifestation and development of people’s natural talents. V. argued that teaching should proceed from simple to complex, be visual and clear. V.'s doctrine of morality is set forth in the works “On pacification” (“De pacificatione”, 1529), “On the harmony and discord of the human race” (“De Concordia et Discordia in humano genere”, 1529), etc. The enlightenment of people is, according to V., a condition for their morals. behavior. A person’s desire for goodness and peace is a “natural” attraction that corresponds to his nature. V. considered the interests of society to be supreme; they must be subordinated to private interests. He admitted the possibility that it is people who “possess nothing” who can greatest success contribute to the pacification of society (Obras completas, t. 2, p. 261). V.'s ethics, which stigmatized people. vices and affirming life, creative. knowledge of the world and the desire for humanity. Fortunately, it is often consecrated in the name of God. Happiness, according to V., is possible only in a society built on the principles of justice. V. believed that education should be at the head of society. a monarch obliged to serve the interests of the “human mass” (ibid., p. 214). He allowed the disobedience of the people to the king if the king refused to fulfill his duties, and spoke out against the regime of terror and violence (ibid., p. 78). In his work “On the Community of Goods” (“De communione rerum”, 1535), V. justified economics. inequality between people due to differences in their talents and needs. At the same time, V. demanded that “everyone receive what he needs” (Obras completas, t. 1, p. 1422). Directly V.'s philosophy developed in the works of Spanish. materialist philosopher X. Huarte. Op.: Guide to Wisdom, trans. from Latin, St. Petersburg, 1768. Lit.: Alexandrov G., From the history of Spanish philosophy, “Under the banner of Marxism”, 1939, No. 2; History of philosophy, vol. 1, M., 1957, p. 308–10; The World History, t. 4, M., 1958, p. 268; Lange?. ?., History of materialism and criticism of its significance in the present, trans. from German, vol. 1, Kyiv–Kharkov, ; Вonilla y san Martin?., Luis Vives y la filosofia del renacimiento..., 2 ed., v. 1–3, Madrid, 1929; Mara??n G., Luis Vives, Madrid, 1942; Ortega y Gasset J., Obras completas, 2 ed., t. 5, Madrid, 1947; Xirau J., El pensamiento vivo de Juan Luis Vives, Buenos Aires, 1944; Urmeneta F. de, La doctrine psicol?gica y pedag?gica de Luis Vives, Barcelona, ​​1949; Men?ndez Pelayo M., La filosofia espa?ola, Madrid, 1955. D. Pretel. Moscow.

6.3.1492, Valencia, - 6.5.1540, Bruges), Spanish. humanist, philosopher and teacher. One of the most prominent representatives of the North. Renaissance. After 1509 he lived in France, England and the Netherlands. Prof. Universities of Louvain and Oxford. He maintained close ties with Erasmus of Rotterdam and T. More.

For wide interest in ped. problems was called by his contemporaries “the second Quintilian.” Mn. his works are devoted to education and training: “On the method of teaching children” (“De ratione studii puerilis”, 1523), “On the education of a Christian woman” (“De institutione feminae christianae”, 1523), “Guide to wisdom” (“ Introductio ad sapientiam”, 1524; Russian translation 1768), “On the Sciences” (“De disciplinis”, 1531), “On the Soul and Life” (“De anima et vita”, 1538), “Exercise in Lat. language” (“Linguae latinae exercita-tio”, 1538). Ped. V.'s ideas come from the idea of ​​nature as a model for education. Hence the desire to identify and take into account natures. children's inclinations and to exclude coercion from education. process. Speaking against scholasticism and seeing the basis of knowledge in direct means. observation and experiment, V. in many ways preceded the experimental method of F. Bacon. Knowledge about phenomena, according to V., is acquired through sensations; the essence of phenomena is comprehended through reason. Morals V. made education dependent on the enlightenment of the mind. Following the principles of humanist pedagogy, V. emphasized the importance of developing citizenship and patriotism, pointing out the need for physical education. and labor education. He especially insisted on control over children. reading, demanded the exclusion of too crude and frivolous works.

V. saw the goal of the teacher in imparting knowledge to students, instilling in them the skills and abilities that will be required in practice. activities. V. developed the teaching. plan and program of humanistic schools, from which he excluded theology, and shifted the center of gravity from dialectics and philosophy to the natural sciences, mathematics and history. The 1st period of education (from 7 to 15 years) included the study of classical languages ​​(which were not an end in themselves, but the key to knowledge), logic, dialectics and natural sciences (geography, botany, zoology, mineralogy, etc.). The 2nd period (from 15 to 25 years old) included the study of mathematics, astronomy, music, history and ethics. After this, the student improved in his chosen specialty.

V. made important didactic. generalizations. Recommending the presentation of material from the particular to the general, from simple to complex, V. first posed the question. on the relationship between science and teaching. subject. He called for systematic and visual presentation of the material and demanded its conscious assimilation. Criticizing the Middle Ages. methods and means of teaching (especially debates), V. proposed new ones: directly. observation, expository reading, questioning. and etc. Great importance attached to the creation of favorable external conditions for classes (silence, adequate nutrition).

V. belongs to the humanistic. women's program education, a project for the creation of crafts by the municipal authorities. Schools of X. L. Vives for the poor (treatise “On Helping the Poor”, 1526), ​​plan for the education of the blind (teaching music, reading aloud to them). V. substantiated the need for secular upbringing and education, state. provision of school affairs.

Ped. V.'s ideas were popular in the 16th and 17th centuries; influenced Ya. A. Komensky and others.

From: Obras completas. t. 1 - 2, Madrid, 1947 - 48; in Russian lane - On the reasons for the decline of the arts, in the book: Aesthetics of the Renaissance, vol. 1, M., 1981.

Vives(Vives) Juan Luis (6.3.1492, Valencia, ‒ 6.5.1540, Bruges), Spanish philosopher, humanist and teacher. Professor at the Universities of Louvain and Oxford. Author of about 60 works Latin. Was on friendly terms with Erasmus of Rotterdam and T. Pestilence. Speaking against scholasticism and seeing the basis of knowledge in direct observation and experiment, V. in many ways anticipated F.’s experimental method. Bacon. V. paved new paths in psychology (“On the Soul and Life,” 1538) and pedagogy, considering the main question not to be what the soul is, but what its manifestations are. Considered in detail the question of the association of ideas and the nature of memory. V. influenced Ya. A. Comenius, as well as I. Loyola and his theory of Jesuit education. V.'s ideas were further developed in the works of the Spanish materialist philosopher H. Huarte.

Works: Obras completas, t. 1‒2, Madrid, 1947‒48.

History of philosophy, vol. 1, M., 1940, p. 35‒36; Lange F. A., History of materialism and criticism of its significance in the present, trans. from German, vol. 1, K. - Har., ; Maranón S., Luis Vives, Madrid, 1942; Urmeneta F. de, La doctrina psicológica y pedagógica de Luis Vives, Barcelona, ​​1949.

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