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The paper is an extension of previous works on the effect Plato’s traditions in the development of educational theories in the history of culture. The author distinguished two key stages in the development of the theories of education according to Plato’s line. In the paper, the author considers the development of the theories of education according to Plato’s line in the Modern Age.
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The article deals with the philosophical analysis of ideas, which have influenced the development of the theories of education in the history of culture. The chosen strategy helps the researcher not only to structure in a certain way gained by the empirical and theoretical way knowledge in the sphere of education but also to use the obtained results to create a new theory. Due to received generalisations, the author systematised the diversity of the theories of education in histories of culture according to the two lines of development: Plato and Isocrates. The author concludes that the competition and complementarity that exist between the theories of education of Plato’s and Isocrates’ lines represent education as a matrix that forms a certain direction of self‐realization of human generations in the history of culture.
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The importance of the outlined problem lies in the fact that professional training of future fine arts teachers should take into account the trends of recent general scientific, socio-cultural and moral-aesthetic processes. Analysis of the professional training system in the context of the requirements of postmodern society gives grounds to claim that it requires significant updating. In particular, individualization and democratization of education, interdisciplinarity, departure from traditional patterns of professional training, rethinking of pedagogical ideas and postulates in the context of quality assurance, etc. are paramount. The article defines the structure of artistic and pedagogical competence of a fine arts teacher. Its structural elements (artistic component (artistic and aesthetic education, skill)) and pedagogical component (psychological and pedagogical culture, reflection) and ways of their formation are determined. Ways to improve professional training of future fine arts teachers taking into account the postmodern features of higher education development (ensuring continuity of creative education; updating the scope of professional training; the use of information technology in the process of professional training of future fine arts teachers; emphasis of the educational programme on personal and creative development, self-fulfilment of students of artistic specialties. Development of pedagogical conditions for formation of artistic and pedagogical competence in future fine arts teachers and organization of a pedagogical experiment in order to determine their effectiveness seems promising.
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The article analyses the modern assimilations of the definition ‘dialog’ and its rendering by the world academic community. Attention is drawn to the exceptional empirical significance of dialogics as a general scientific universal. The etymology of dialogue as a key category of philosophical, educational and pedagogical knowledge is identified. The evolution of the lead notionalists` ideas about the kernel and nature of dialogue that are relevant of the humanity itself, human mind and constant search of true knowledge is studied. A parallel is drawn between Socratic dialogue and dialogue in the postmodern educational and philosophic discourse. The problem of the antique thinkers` understanding of dialogue is studied discretely. The contemporary approaches to the fundamentals of dialogism, as outlined in the works of the lead theorists, are studied from the antiqueness to these days. It is highlighted how relevant and applicable for educational philosophy of the XXI century ‘G. Skovoroda`s dialogues’ are. It is ascertained that setting dialogue as autonomous subject of research of a particular school of thought reaches the works of L. Feuerbach with its thesis origins, but gets its final formulization in the works of M. Buber. The author dwells on the main theses of the approach of M. Bakhtin about the dialogic sources of the human beingness. The content and scope of the concepts ‘dialogical pedagogics’, ‘interactive dialogue’, ‘egalitarian dialogue’ are analysed. The advantages and disadvantages of the idea ‘knowledge building’ are studied. It is accentuated that the origins of many contemporary dialogue theories and methodologies date back to the ancient times and represent the attempts to integrate the ‘Socratic dialogue’ into the postmodern discourse. The state of adaptedness and conformance of the contemporary theories of dialogue to challenges of digitalisation and globalisation of the postmodern educational-philosophical space is studied.
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The prevailing economic ideologies that have entered higher education in recent decades have disrupted the long tradition of humanistic ideals and values. This has led to a paradigm shift from learning per se to learning for the labour market, emphasising the technical-functional dimension of higher education and marginalising the role of education for human self-realisation. While many European universities embrace the neoliberal paradigm in teaching and learning, there is a growing literature in Southeast Asia on the revival of Confucian values in response to the hyper-specialisation of higher education. In an attempt to explore the relationship between humanistic and neoliberal approaches in the university, this paper will focus on the European and Asian (Confucian) educational traditions, their similarities and differences, and how they have been institutionalised to highlight the importance of restoring humanistic values in education in a neoliberal-oriented world.
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Eine der grundlegenden menschlichen Bestimmungen ist die, dass der Mensch ein sich bildendes Wesen ist. Den Grund dafür findet die philosophische Tradition in seiner geistigen Seele. Für Humboldt und seine Universität beispielsweise, ist die Seele der Grund dieses Prozesses. Die zeitgenössische Bildungsphilosophie, namentlich die Pädagogik und die ihr verwandten Wissenschaften, vermeiden jedoch (völlig) die Rede über die Seele hinsichtlich der Erziehung und besonders hinsichtlich der Bildung. Dies führt bereits zur zentralen These des Artikels, welche wie folgt zusammengefasst werden kann: Bildung kann und darf nicht auf die Rezeption von Wissen und Fähigkeiten bzw. Fertigkeiten im Sinne bloßer Qualifizierung reduziert werden, sondern muss zu ihren tiefsten Grundlagen zurückkehren, welche sich gleichzeitig als grundlegende Bestimmungen bzw. Perspektiven der Bildung überhaupt darstellen: Mit der Öffnung zur Ganzheit der Welt kommt die Seele (Person) innerhalb der Bildung bei sich selbst an. Hiermit aber führt sich die Bildung nicht ausschließlich auf die theoretisch-spekulative Art der Annahme und der „Prozessierung“ des Wissens zurück oder zielt ausschließlich auf den moralisch-sittlichen Aspekt; vielmehr wird darauf verwiesen, dass der Mensch in seiner Gesamtheit und Eigenart in ihren Mittelpunkt gestellt wird. Die zentrale These des Aufsatzes wird durch vier tragende Kapitel entfaltet: Im ersten, welches zudem als Ausgangspunkt gilt, wird die griechisch-platonische Denktradition im Hinblick auf die Bildung erörtet, indem dabei die Zwei entscheidenden Begriffe, imago (Bild) und imitatio (Nachahmung), hervorgehoben werden. Im zweiten beziehen wir uns auf zwei – unserer Ansicht nach – Schlüsseltheoretiker, W. v. Humboldt und G. F. W. Hegel, die, jeder auf seine Weise, die „Seele“ der Bildung durch die Begriffe der Universalität in Form der Losreißung vom Partikularen und der Freiheit in Form der Einsamkeit oder Losreißung von der Menge beobachten. Die vorgestellten Darstellungen heben auf keinen Fall eines der wichtigen Merkmale der Bildung auf, die Ausbildung, die im dritten Kapitel erörtert wird, wobei man zur Kenntnis geben möchte, dass sie, wenn sie authentisch sein soll, auch die „Ankunft der Seele bei sich selbst“ berücksichtigen muss. Die abschließenden Ausführungen im vierten Kapitel schildern die Situation derzeitiger Bildung, beispielsweise das Abgleiten in den Funktionalismus und in die reine Praxis sowie das Ausbleiben jeglicher Idee davon, was im Endeffekt die Folge der „Vertreibung des Geistes aus der Bildung“ ist (K. P. Liessmann).
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The paper highlights the formal aspects of the educational process that are structurally ignored by contemporary pedagogical ideology. Pedagogy as the endeavour to realise certain specific goals through formation has become the constitutive essence of social reality. Yet, in the same sense that we are unknowingly embedded in ideological reality through shared social practises, we are also blind to the formal aspect of our conscious educational activities, regardless of their actuality. While we strive to establish order, logic, and meaning, we simultaneously recognise the reason, which does not lead to adequate knowledge of content, but to what the cognising subject does not know. It arises only through the realisation of the unsuccessful search for knowledge and truth, which is precisely what the formal aspect of pedagogy fails at. Genuine self-reflection, therefore, can be neither the starting point nor the goal since it occurs rather incidentally in the shaping of the individual. Hegel’s contribution to pedagogy is not that he imparted true knowledge or an appropriate way of teaching, but that his commitment to reason gave prominence to this unreflected ideological core of the contemporary social arrangement.
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In the introduction, I point out the exegetical problems involved in locating Leibniz’s “philosophy of education” within the broader corpus of his works and in uncovering an appropriate theoretical framework within which it is possible to contextualise and reconstruct Leibniz’s thought on education. It is then shown that this framework is provided by Leibniz’s practical philosophy, i.e. his ideas about the optimal state and the common good. I analyse the key theses of Leibniz’s ethics and political philosophy to uncover the background of the idea of the respublica optima and explain how education, in Leibniz’s view, should enable the perfection of the individual and society and contribute to the realisation of the common good. Finally, it is argued that in his educational project Leibniz articulated an idea of the Enlightenment that is far more progressive than the educational ideas of the philosophers we usually associate with the eighteenth-century Enlightenment.
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Interaction in French as a Foreign Language: From the Concept Itself to Methodological Challenges. This paper proposes a theorisation of interaction anchored in the framework of sociodidactics, as a ‘linking concept’, and the different issues that arise from this position. This epistemological reflection focuses on interaction as a concept that allows to bring together several aspects of research. Thus, interaction as a concept allows us to weave links between different disciplinary traditions, between different theories and ways of analysing human interactions. As an object and a tool, it makes it possible to link and considers the different participants in the research, their points of view, their imaginaries. This brings many challenges (relational, interpretive among others) to be met.
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‟Small or Large Coffee?”: A Few Aspects Related to the Analysis of a Language Act Captured in a Broader Temporality in the Context of an Exolingual Professional Training. We are interested in the form of the interaction that takes place between a chef and an allophone apprentice in a French restaurant, through the comparative analysis of one language act, a coffee proposal, captured by a camera on four occasions, from the first day of training to the fourth month of the apprentice's employment. This data set allows us to observe the evolving character of the “interactional bricolage” and its inscription in two temporalities which are combined, that of production-reception and that of language acquisition, at the same time as it underlines the implications of the exolinguistic character of the situation for the role of the apprentice master.
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The article is a philosophical analysis of the problem of love from the perspective of human maturity. It aims to recall the philosophical theses (including those by Aristotle, Pieper, Plato, and Wojtyla) that are pedagogically oriented. The article consists of six parts, arranged in six questions, which allow us to define love as a pedagogically desirable attitude. The ontic factors of love are primarily considered, but so too is the contemporary cultural situation that constitutes a context of human relationships. The determinants of this context are individualism, consumerism, metaphysical indifference, and more recently also pandemic-induced isolationism. In Part 1, love is defined as the „being together” of people governed by a personalistic norm. In Part 2, the emphasis is on its corporeal-sensual-spiritual complexity and, in particular, on the aptitude of the will and the intellect. Part 3 considers the principle of love: love is governed by an affirmation, not of a personal feature (or set of features), but of the person’s existence as a person. In Part 4, love is analyzed in terms of its inherent aspect of giving: giving to someone and being given to. Attention is drawn to the need to combine both attitudes in mature love. Part 5 is about friendship, the most perfect form of love. It is noted that although it binds a small group of people (it is exclusive), it also has a socially-oriented vector. Part 6 is devoted to the issue of the deficit of love (indifference, hatred) and its sources in the decline of existential thinking among contemporary people.
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Przygotowanie do życia młodych pokoleń jest tak istotną funkcją każdego społeczeństwa ludzkiego, że nigdy nie może się ono zupełnie zatrzymać w jej wypełnianiu. Może jednak ją wypełniać lepiej lub gorzej, zależnie od tego, do jakiego stopnia uświadomiło sobie obowiązki wychowawcze.
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The author reflects on the problem of the nature of the university, and his scrutiny revolves around the category of being errant in thinking. Seen from the vantage point of the modern praise for resourcefulness, the university appears to be a corporation with the objective to ‘produce’ research results and graduates: errors, as well as being errant in thinking, are considered as fallacies to be eliminated. The author attempts to reevaluate the category of being errant in thinking and, in conclusion, states that in fact the principle on which the university works is that of being errant, and that the university needs to be conceived as a community of those who err.
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To answer the question which of J.A. Comenius` concepts and thoughts are still relevant in today`s education, the article considers the issue of “humanitatis officinae“ and its role in today’s school system. Additionally, the author tries to find the solution for the following dilemmas: What is the current role and responsibility of education in the process of upbringing? And to what extent should the level of freedom and responsibility be involved into the education approach to the individual? In the context of these questions connected with the importance of education, the article recalls some advocates from the areas of philosophy, history, pedagogy, and psychology. According to their similar perspectives on the issue it is possible to reach harmony with Comenius’ legacy, as comparable with their own legacy, for they address us and our understanding of the present world, as well as education of an individual.
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Comenius lived at the time when many historical changes took place. He was born during the reign of Rudolf II, he studied under Matthias, operated in Fulnek under Frederick of the Palatinate, he had to go to exile under Ferdinand II., fled from the burn-out Lešno under Ferdinand III., died during the reign of Leopold I. He was hit by an uprising against Ferdinand II. (1618–1620), the Thirty Years’ War (1618–1648), the election of Frederick of the Palatinate as the Czech king (1619), the White Mountain Battler (1620), systematic recatholization (1624), the English revolution (1640–1660) etc. The presented article shows how these events formed the Comenius’s personality, forcing him to respond to the time period, to develop his thoughts and to think of a better future of man which he saw in education and upbringing. The presented article deals with the analysis and legacy of the Comenius’s didactic work. It brings near the timelessness of the Comenius’s thoughts consisting of connecting the target, content, conditions and means of education and upbringing. It refers also to the progressiveness of thoughts connected to the adult education.
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Throughout history, several philosophies of upbringing and education theory have arisen aiming to bring into fruition. the mission of man to be a man However, these theories were established on the fact that general, versatile, and uniform education of all will prepare the individual to later fulfilment of his/her life goals in personal, civilian and professional life. The most influential one of them comes from Plato, Comenius and classical German pedagogy. Then, there arises one problem for andragogy. Is it possible at all and what tasks does it have as pedagogy passes an already developed individual to life?
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The Comenius‘s extensive pedagogical work has become an inspiration for a number of pedagogical directions, for a number of significant personalities of education and upbringing sciences throughout the historical development. The contribution analyses the influence of Comenius’s thoughts, in particular concerning reform pedagogy at the beginning of the 20est century, in particular on the works of John Dewey, Marie Montessori, Helen Parkhurst and Rudolf Steiner. Also, Wilhelm von Humboldt, German thinker and significant pedagogue of high education relied on the philosophical concept of teaching. As for the Czech history of pedagogical thought, the text refers in particular to Karel Slavoj Amerling who even considered himself a successor of the Comenius’ work. Of course, several other significant pedagogues have addressed the work of John Amos Comenius. The contribution refers to the thoughts of Otakar Kádner and Stanislav Velínský who both state that some Comenius’ thoughts did not find application in the school system until the course of school reforms in the European countries in the 20est century.
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One of the basic problems of contemporary pedagogy is the need to face the chaos that has taken place in the area of axiology. It is therefore necessary to reflect on its philosophical origins, but above all, on the ways of remedying the effects it has caused. It seems necessary to return to the perception of good and evil as pedagogical categories, and to shape the ability to value.
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LEGO bricks have enormous educational potential. The article analyzes the possibility for using the bricks in teaching philosophy. As a case in point, it describes the LEGO-LOGOS project, a method where the bricks have been successfully used in opening students to philosophical ideas. The project makes use of play (in this case with the LEGO bricks) to introduce students to philosophy and philosophizing. It tackles one of the biggest obstacles in teaching this subject, that is, the resistance of students to formulating and expressing their thoughts, as the method allows for a free and creative expression of ideas and interpretations. The article describes the structure of the classes where the method is to be used and provides an analysis of educational and philosophical assumptions of LEGO-LOGOS, also touching on the possibility for using the method as a tool in the school setting and beyond.
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The article deals with the concepts of physical culture set out in Vydūnas' writing “Health, Youth, Beauty”, in Šalkauskis' book “Physical education and its goals”, in Maceina's works “The problem of pedagogical vitalism” and “Prof. St. Šalkauskis' Pedagogy” and in Sesemann's study “Time, Culture and Body”. The aim is to identify the similarities and differences in the views of Lithuanian philosophers and to assess the originality of their ideas. We maintain that all philosophers regard physical culture as a condition to organize one’s body and consider it as inseparable from spiritual culture. Vydūnas emphasizes the lack of physical culture in “cultural” human being, Sesemann explains its necessity for the cultural activity itself and like the other two authors discerns the problems of professional sports and cult of the body, which have become even more relevant after almost a century.
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