The article presents autoethnography in the context of posthumanistic student education as a way not only for a deep self-knowledge, but also for understanding other people. In this context, the authors seek answers to questions about the essence of autoethnography as a research method and its significance for personalized intra-personal and intra-active pedagogical training. By pedagogues/educators we mean people who lead others to maturity. The article presents innovative research techniques conducive to auto-ethnographic cognition and examples of application of autoethnography in the education of pedagogical students.

The article is aimed at presenting the role and meaning of formation in teacher integral development. Formation can be treated as one of the fundamental pedagogical categories supporting the effective educational processes. It is tightly connected with integral upbringing. The key point in formation is the person's interior where the whole process starts. It needs a strong person's commitment to it. However, an individual should, first of all, understand the whole concept of formation paying attention to spirituality which is the source of any activities determined

The article is to elicit how important is to draw attention to learning reflective skills for personal and social development, particularly the learner development. The use of narrative techniques in the process of learning can occur beneficial for its participants. That is why, their crucial meaning for pedagogical purposes is emphasized in the analyzed material. These techniques implemented in a didactic and upbringing practice, also, can be treated as techniques of gathering data in the qualitative research that is the author’s target of interest. Keywords: learner, learning, reflective learner’s skills, narrative, narrative techniques,

The aim of the article is to show the meaning of practicing silence, enhancing the quality of the reflective skills of the reflective practitioner. These skills – being, speaking, disclosing, testing, and probing – reveal one’s reflective competences, which require time and silence to be developed. The reflective practitioner is a person who can creatively interact with their true-self, others, the world, and God. Therefore, he or she finds time to distance themselves from many stimuli that bombard the mind and the outer environment and treats silence and quietness more as a challenge, rather than a threat to their own existence. Silence, perceived as a space for finding a new quality of one’s identity, is presented in the paper in different perspectives. The meaning of listening silence is especially worth noticing in the domain of education, which is preoccupied with large streams of information coming from varied sources that demand to be acquired. That is why this goal seems important for those who must cope with matters connected with teaching, learning, upbringing, and development. I attempt to deal with this briefly in a theoretical, practically-oriented analysis by suggesting some solutions covered in the material below.