Question

For 30 years Pestalozzi lived in isolation on his Neuhof estate, writing profusely on educational, political, and economic topics, indicating ways of improving the lot of the poor. His proposals were ignored by his own countrymen, and he became increasingly despondent. He would have accepted the post of educational adviser anywhere in Europe had it been forthcoming. His main philosophical treatise, Meine Nachforschungen über den Gang der Natur in der Entwicklung des Menschengeschlechts (1797; “My Inquiries into the Course of Nature in the Development of Mankind”), reflects his personal disappointment but expresses his firm belief in the resources of human nature and his conviction that people are responsible for their moral and intellectual state. Thus, Pestalozzi was convinced, education should develop the individual’s faculties to think for himself. Pestalozzi’s chance to act came after the French Revolution, when he was more than 50 years old. The French-imposed Helvetic Republic in Switzerland invited him to organize higher education, but he preferred to begin at the beginning. He collected scores of destitute war orphans and cared for them almost single-handedly, attempting to create a family atmosphere and to restore their moral qualities. These few exhausting months in Stans (1799) were, according to Pestalozzi’s own account, the happiest days of his life. From 1800 to 1804 he directed an educational establishment in Burgdorf and from 1805 until 1825 a boarding school at Yverdon, near Neuchâtel. Both schools relied for funds on fee-paying pupils, though some poor children were taken in, and these institutes served as experimental bases for proving his method in its three branches—intellectual, moral, and physical, the latter including vocational and civic training. They also were to finance his life’s “dream,” an industrial (i.e., poor) school. The Yverdon Institute became world famous, drawing pupils from all over Europe as well as many foreign visitors. Some visiting educators—e.g., Friedrich Froebel, J.F. Herbart, and Carl Ritter—were so impressed that they stayed on to study the method and later introduced it into their own teaching. While dedicated assistants carried on the teaching, Pestalozzi remained the institute’s heart and soul and continued to work out his method. Wie Gertrud ihre Kinder lehrt (1801; How Gertrude Teaches Her Children) contains the main principles of intellectual education: that the child’s innate faculties should be evolved and that he should learn how to think, proceeding gradually from observation to comprehension to the formation of clear ideas. Although the teaching method is treated in greater detail, Pestalozzi considered moral education preeminent. The family spirit prevailing at Yverdon was shattered in later years by a progressively severe dispute among the teachers for first place by Pestalozzi’s side. The longed-for poor school, established by means of the proceeds from publication of his collected works, existed for only two years. To Pestalozzi’s great distress, the Yverdon Institute lost its fame and its pupils. His efforts at reconciliation were in vain. With a few pupils he retreated to Neuhof in 1825, sad but convinced that his ideas would prevail in the end. His Schwanengesang (1826; “Swan Song”) culminated in the maxim “Life itself educates.” Pestalozzi was an impressive personality, highly esteemed by his contemporaries. His concept of education embraced politics, economics, and philosophy, and the influence of his “method” was immense.ПОМОГИТЕ ПОЖАЛУЙСТА ,ПЕРЕВОД НА РУССКИЙ

Answer 1

В течение 30 лет Песталоцци жил в изоляции в своем имении Нойхоф, много писал на образовательные, политические и экономические темы, указывая пути улучшения жизни бедных. Его предложения игнорировались его соотечественниками, и он становился все более подавленным. Он бы принял должность советника по вопросам образования в любой точке Европы, если бы он был готов. Его основной философский трактат «Meine Nachforschungen über den Gang der Natur» в «Entwicklung des Menschengeschlechts» (1797; «Мои исследования хода природы в развитии человечества») отражает его личное разочарование, но выражает твердую веру в ресурсы человека. природа и его убеждение, что люди несут ответственность за свое моральное и интеллектуальное состояние. Таким образом, Песталоцци был убежден, что образование должно развивать способности человека думать самостоятельно.

Шанс Песталоцци действовать начал после Французской революции, когда ему было более 50 лет. Французская Гельветическая Республика в Швейцарии пригласила его организовать высшее образование, но он предпочел начать с самого начала. Он собирал десятки нищих военных сирот и заботился о них почти в одиночку, пытаясь создать семейную атмосферу и восстановить их моральные качества. Эти несколько изнурительных месяцев в Штансе (1799 г.), согласно собственному рассказу Песталоцци, были самыми счастливыми днями в его жизни.

С 1800 по 1804 год он руководил образовательным учреждением в Бургдорфе, а с 1805 по 1825 год - школой-интернатом в Ивердоне, недалеко от Невшателя. Обе школы полагались на средства платных учеников, хотя некоторые бедные дети были приняты, и эти институты служили экспериментальной базой для проверки его метода в трех его ветвях - интеллектуальном, моральном и физическом, причем последнее включает профессиональное и гражданское обучение. Они также должны были финансировать «мечту» его жизни, индустриальную (то есть, бедную) школу. Институт Ивердон стал всемирно известным, привлекая учеников со всей Европы, а также многих иностранных гостей. Некоторые приглашенные педагоги, например, Фридрих Фребель, Дж. Ф. Хербарт и Карл Риттер, были настолько впечатлены, что они продолжали изучать метод и позже внедрили его в свое собственное обучение.

В то время как преданные помощники продолжали обучение, Песталоцци оставался сердцем и душой института и продолжал отрабатывать свой метод. Wie Gertrud ihre Kinder lehrt (1801; как Гертруда учит своих детей) содержит основные принципы интеллектуального образования: то, что врожденные способности ребенка должны развиваться, и что он должен научиться думать, постепенно переходя от наблюдения к пониманию к формированию ясного идеи. Хотя метод обучения рассматривается более подробно, Песталоцци считал моральное воспитание выдающимся.

Семейный дух, преобладающий в Ивердоне, был разрушен в последующие годы все более острым спором между учителями за первое место на стороне Песталоцци. Долгожданная бедная школа, созданная за счет выручки от публикации его собраний, просуществовала всего два года. К великому огорчению Песталоцци, Институт Ивердон потерял свою славу и своих учеников. Его усилия по примирению были напрасны. С несколькими учениками он отступил в Нойхоф в 1825 году, грустный, но убежденный, что его идеи в конце концов возобладают. Его «Шваненгесанг» (1826; «Лебединая песня») завершился утверждением «Жизнь сама воспитывает».

Песталоцци был впечатляющей личностью, высоко ценившейся современниками. Его концепция образования охватывала политику, экономику и философию, и влияние его «метода» было огромным.

Answer 2

In this passage, the life and work of Johann Heinrich Pestalozzi, a Swiss educational reformer, are described. Pestalozzi lived in isolation on his Neuhof estate for 30 years, during which he wrote extensively on educational, political, and economic topics, focusing on ways to improve the conditions of the poor. However, his proposals were largely ignored by his own countrymen, leading to feelings of despondency.

Pestalozzi's main philosophical treatise, "Meine Nachforschungen über den Gang der Natur in der Entwicklung des Menschengeschlechts" ("My Inquiries into the Course of Nature in the Development of Mankind"), reflects his personal disappointment but also emphasizes his firm belief in the potential of human nature. He strongly believed that people are responsible for their moral and intellectual development and, therefore, advocated for an education system that nurtures individual faculties to think independently.

His chance to act on his educational ideas came after the French Revolution when he was invited by the French-imposed Helvetic Republic in Switzerland to organize higher education. However, he chose to begin with a more grassroots approach and took in destitute war orphans in Stans in 1799. This experience was said to be the happiest time of his life.

From 1800 to 1804, Pestalozzi directed an educational establishment in Burgdorf and from 1805 to 1825, a boarding school in Yverdon, near Neuchâtel. Both schools operated with a mix of fee-paying pupils and poor children, serving as experimental grounds for testing Pestalozzi's educational method in its three branches: intellectual, moral, and physical education, which included vocational and civic training. The Yverdon Institute gained worldwide fame, attracting pupils and visitors from all over Europe. Many prominent educators, including Friedrich Froebel, J.F. Herbart, and Carl Ritter, were impressed by Pestalozzi's method and adopted it in their own teaching.

Pestalozzi's work on intellectual education is described in "Wie Gertrud ihre Kinder lehrt" ("How Gertrude Teaches Her Children"), published in 1801. He emphasized the importance of nurturing a child's innate faculties and guiding them to learn how to think through gradual steps, starting from observation and comprehension to the formation of clear ideas. However, Pestalozzi considered moral education as the most crucial aspect of his approach.

In later years, the Yverdon Institute faced internal conflicts among the teachers, leading to the deterioration of the family spirit that once prevailed there. Pestalozzi's dream of establishing a poor school was only realized for a short time, and he was deeply distressed by its eventual loss.

Despite the challenges and disappointments he faced, Pestalozzi's innovative ideas and teaching method left a significant impact on education, and his legacy continues to influence educational practices around the world.