The need to address the above problem arises from the fact that university foreign language education tradition has not developed any theory based and experimentally confirmed algorithm aimed at teaching socio-cultural communication, although the standards of the students' level of proficiency in oral and written communication in a foreign language are constantly increasing. The research is intended to determine the connection between using modern educational technologies for teaching students how to communicate in the form of a monologue in a foreign language and developing their cognitive interest. The research applies the personalitycentered and the culture-centered approaches which allow to present current branches in pedagogy which study and develop effective means and ways of achieving the goals of education. The article deals with peculiar characteristics and methods of teaching socio-cultural communication in the form of a monologue. It also investigates the problem of using the project technology and the collaboration technology and establishes a close relationship between modern educational technologies for teaching soco-cultural communication in the form of a monologue to students and developing their cognitive interest in the process of learning a foreign language. The article can be of interest to specialists who train student teachers of foreign languages, as well as to those who intend to raise their level of proficiency in teaching a first and a second foreign languages.
Intercultural education is a very important part of general and higher education today. It is mainly based on the communicative aspects, which are closely connected with a dialogue. The article deals with the intercultural dialogue. It is the basis of the theoretical and methodological support of the spiritual development of a man.Definition of the earlier nature of the dialogue, from a philosophical point of view, as an element of the theoretical, methodological, spiritual and ethical principles, in particular as a fundamental principle that is subjectively a fundamental requirement and a prerequisite for the thinking and behavior of the individual (maxim), and objectively leading the spiritual and practical norm of human co-existence, makes it possible to conclude that such a methodological guideline is not leading in existing cultural and educational practices that remain beyond the scope of dialogue, without the use of dialogue in the cultural and educational process.
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