Stichwort: Unsicherheit — Ungewissheit — Entscheidungen

Ohne Zusammenfassung      

Sammelrezension: Unsicherheit — Chancen und Risiken der Generalisierung

Ohne Zusammenfassung     

Unsicherheit in der Globalisierung

Zusammenfassung In dem Beitrag werden erste Ergebnisse eines rekonstruktiv-qualitativen Forschungsprojektes vorgestellt zu der Frage, wie Jugendliche mit Unsicherheit im Kontext der Weltgesellschaft umgehen. Die mit Hilfe der dokumentarischen Methode rekonstruierten Strategien der Jugendlichen im Umgang mit Unsicherheit werden systemtheoretisch weitergehend interpretiert. Es wird eine Organisationstypik entwickelt, die einen reflexiven Umgang mit Wissen und Nichtwissen als typisch für Gymnasialschüler und -schülerinnen beschreibt, im Vergleich mit au?erschulisch engagierten Jugendlichen, die in ihrer Orientierung über gesichertes Wissen und eine Handlungsorientierung verfügen. Diese wird als Unsicherheitsabsorption durch die Organisationen beschrieben, in die die au?erschulisch engagierten Jugendlichen eingebunden sind, w?hrend moralische Kommunikation und das Abw?gen von Risiken im Fall der analysierten Gruppen von Schülern und Schülerinnen offensichtlich keine Strategien der Komplexit?tsreduzierung sind, die mit Handlungssicherheit im Kontext der Weltgesellschaft einhergehen.      

什么是＂Bildung＂

＂Bildung＂是德国思想传统及教育领域中一个特有的概念。历史上,这个概念的形成与发展经历了从宗教到人文、从反对理性主义到反对人的异化的转变。作为一个过程,＂Bildung＂在目的上追求内在的自我完善,在内容上倡导自由的经验,在方式上主张在与世界的互动中实现自我转化。无论从技术性社会还是从现代学校系统的角度来看,这个概念在当代语境下都具有积极的意义。     

德国教化思想研究

教化是德国教育学的核心概念之一,体现了德国教育学的人文特性和民族特色.从作为目的的教化来看,教化体现了一种非政治的带有美学色彩的全人理想;从作为过程的教化来看,教化体现了异化与复归的无尽的辨证过程,人与世界(文化)的无尽的相互作用.教化的文化关怀,体现了德意志民族对自身文化身份的寻求及其与纳粹的千丝万缕的联系;教化的非政治性,体现了一种对教育的自身逻辑的寻求,但在教育日益工具化和教育科学日益科学技术化的今天,正面临严重的挑战.     

德国政治教育概念辨析

德国政治教育有深厚的传统和底蕴,其政治教育的概念与内涵与德语“政治”(Politik)的语源及德国古典人文主义“Bildung”教育观有深刻的渊源。当代德国政治教育作为公民教育的重要组成部分,注重对青少年的政治认知能力、政治认同感和政治参与意识的培养,注重“知”与“行”的统一,注重政治教育在青少年政治社会化中的重要作用。     

Toward a modern concept of schooling: A case study on Hegel

Georg Wilhelm Friedrich Hegel developed the concept of institutionalized education, which reflected public schooling and its legitimacy in the context of rapid transformation of European feudal societies to modern societies. The concept of school reflects the Hegelian theory of Bildung and the concept of modern society. What makes Hegel’s philosophy interesting is his conviction that the processes of Bildung can take place only in the context of social institutions and in the highly organized forms of human interaction regulated by those institutions. Hence the development of an individual, according to Hegel, depends exclusively on institutionalized forms of interaction. In modern society, pedagogical institutions have a specific function: on the one hand, schooling is essentially an institutional form of initiating the process of Bildung in which an individual acquires culture and applies it to life—a life which consequently becomes consciously led by an individual self; on the other, schooling is essentially a way for modern society to ensure its self-preservation by preparing the individual to respond to the demands of civic society so that she or he can take part in the economic production and reproduction of modern society.     

The Neo‐Humanistic Concept of Bildung Going Astray: Comments to Friedrich Schiller's thoughts on education

Friedrich Schiller (1759–1805), German poet, dramatist, philosopher and publisher, was a prominent contributor to the educational neo‐humanistic concept of Bildung at the threshold to Romanticism. Schiller assigns a pivotal role to the aesthetic education arguing that aesthetic activity reconciles sensuousness and reason and thereby creates the precondition of knowledge and morality. The article examines elitist and sexist traits in Schiller's work and whether they are constitutive to his theory of aesthetics and education. By identifying problems in the philosophical foundations of the concept of Bildung the authors wish to contribute to its ongoing reconstruction in the Nordic Countries.     

生命、实践和教育学学科身份的寻求：“教化”的历史考察

教化是德国的一个极具德意志民族特色的核心概念。作为一种极具新人文主义和美学色彩的生命理想,教化的目标不是教育技术的可替换的产品,而是生命的唤醒和不断生成。它强调,教育只能是一种激发和促进人的自我活动的特殊的实践形式,而非一种技术性的制作活动;关于这种活动的反思的教育知识也只能是（实践）教育学而非教育科学,因为以心理学和...     

High and wide,the exact and the vast: Emersonian Bildung in dialog with Humboldt and Dewey

Abstract

In this article, it will be my aim to outline the key features of Emerson’s original conception of Bildung, with special reference to the links, first, between the American essayist and Wilhelm von Humboldt, and second, Emerson and John Dewey. After introductory notes on how to map out Emersonian Bildung in relation to the available philosophical commentaries, I delineate some of the chief meanings of Bildung, showing how Emersonian self-culture aligns with Humboldtian Bildung. Second, I draw out concrete implications for educational practice from an Emersonian view of self-culture vis-à-vis comparisons with Dewey. In addition to Bildung qua self-culture, another basic sense of Emersonian Bildung is education, and Emerson often deals with educational themes in his treatments of self-culture. In the final section, I return to the specifics of Emerson’s sense of Bildung, saying a few words on the alleged elitism of the term, and in particular, its neglected religious overtones. This section serves the purpose of distinguishing Emerson’s view not only from related accounts of Bildung, but also from the secondary commentaries available.     

Barbara Bodichon’s travel writing: her epistolary articulation of Bildung

English painter Barbara Bodichon received a dynamic home education, consisting of engaging lessons, reading sessions, family discussions, sketching excursions, and trips at home and abroad. As an adult, Bodichon led a nomadic life, living between Algeria and England and travelling across Europe and America. Seeking to unpack travelling and travel letters as sources of learning, this paper studies Bodichon’s correspondence as epistolary articulations of her Bildung (self-cultivation). It argues that, conforming to Bildung’s idea of forging one’s individuality in interaction with the world, her travelling provided her with a variety of settings through which she extended towards the unknown and incorporated it into her sense of being. In turn, letters functioned as forums where she made sense of encountering the difference through which she individualised her subjectivity. Notwithstanding, a revised reading of Bildung permits teasing out to what extent Bodichon’s self-cultivation was developed at the expense of certain social categories.     

Zum Verlauf des Zweitspracherwerbs im Migrationskontext

Zusammenfassung Die Entwicklung der mündlichen und schriftlichen Kenntnisse in Deutsch und der Sprache des Herkunftslandes bei Angeh?rigen der ersten und zweiten Einwanderergeneration aus den Gastarbeiter-Anwerbel?ndern, bei Aussiedlern und neuen Zuwanderergruppen wird beschrieben und Erkl?rungsfaktoren für Unterschiede werden mit Hilfe bivariater und multivariater Verfahren untersucht. Die Deutschkenntnisse der ersten Generation steigen zwischen 1984 und 2001 kaum an, wohingegen Aussiedler und Zuwanderer in kurzer Zeit relativ gute Fortschritte aufweisen. Die meisten Befragten sind bilingual. Defizite bei Deutschkenntnissen variieren nach Herkunftsland. Der Zweitspracherwerb erfolgt im Generationenverlauf, d.h. in Deutschland geborene Personen mit Migrationshintergrund haben in der Regel bessere Deutschkenntnisse als die erste Generation. Die Aufenthaltsdauer hat per se keinen Einfluss auf den Spracherwerb, ebenso wie das Geschlecht, w?hrend das Einwanderungsalter und die Schulbildung entscheidende Faktoren sind. Personen mit niedrigem Einwanderungsalter, Personen, die eine weiterführende Schule im Herkunftsland oder eine h?here Schule in Deutschland abgeschlossen haben, haben eine h?here relative Chance, gute mündliche und schriftliche Deutschkenntnisse zu erwerben.      

The Subject and the World: Educational challenges

The paper explores the notion of ‘the subject’ in the context of education as an alternative to more limited concepts such as the student or learner. Drawing on the thought of Cornelius Castoriadis, the subject under consideration is a conscious, self-reflective subject that organizes and modifies itself in relation to a world of significations. Through the capacity for conscious self-modification, the subject becomes a self-reflective agent in a socially instituted world of significations. For Castoriadis, this kind of subjectivity is not readily available in every kind of social organization; rather, it is a possible product of a society that has instituted itself explicitly or autonomously. This socially instituted reflexivity is for Castoriadis historically associated with democracy, politics and philosophy. In the second part, the discussion is extended to the non-human realm and the world of the living being. Here, too, meaning—or proto-meaning in the case of the living being—is a constituent in the formation of a world. In this discussion, where Francisco Varela is an important source, concepts such as meaning, signification, normativity and purpose are introduced in the natural sciences, or rather, the sciences of human and non-human nature. The aim of the paper is twofold: on the one hand, to introduce pedagogical reflections into discussions about human on non-human nature; and, on the other, to develop a richer conceptual repertoire for exploring educational phenomena than what is immediately available. An important background, in both cases, is the possibility of ecological crisis, which poses new problems for educators.     

洪堡的“教学与科研统一”原则及其在美国现代大学中的改造

洪堡的"教学与科研统一"原则只有在其教养观和科研观中得到原初理解。在洪堡看来,教养不仅意味着精神力量的唤醒与发展,而且意味着道德的完善;科学必须是纯科学,纯科学就是哲学;在纯科学知识的发现中,不仅要求自由,也确证自由。洪堡原则推动了美国大学现代化运动,但当洪堡原则和美国传统相结合时,其原有的内在统一性被消解,并具有了不同的意义。     

The University as Microcosm

This paper puts forward the model of 'microcosm-macrocosm' isomorphism encapsulated in certain philosophical views on the form of university education. The human being as a 'microcosm' should reflect internally the external 'macrocosm'. Higher Education is a socially instituted attempt to guide human beings into forming themselves as microcosms of the whole world in its diversity. By getting to know the surrounding world, they re-enact it intellectually. Such a re-enacting is a guiding theme in certain philosophies of education studied here. It is with the Neo-Humanist tradition culminating in Humboldt's reforms that an additional step was taken: the university should become itself the reflecting 'microcosm'. This role is nowadays taken up by unconventional LLE, though with far-reaching changes.
The paper is divided into four interconnected Sections each one developing a specific manifestation of the micro-macro relationship.
The main thesis is that: (I) contemporary schemes of never-ending higher education or of so-called 'transformative learning' and of 'universities-multiversities' have their intellectual underpinnings either in similarity or in direct contrast to specific predecessors. Inherent tensions found in these predecessors have left their mark on this micro-macrocosmic model to the extent that it is present in them; (II) the proposed analysis in terms of this model enhances significantly our in-depth understanding of some latent aspects in current trends in LLE and related innovative university schemes; at the same time this model helps us structure appropriately and without anachronisms our humanisticly-inspired critical response to them for abandoning the ideal of the 'wholeness' of the human person.     

Becoming world-wise: an educational perspective on the rhetorical curriculum

In this paper I discuss some aspects of recent scholarship on rhetoric and the curriculum, making a distinction between approaches that use insight from rhetoric to analyse formal and informal curricula and approaches that develop programmatic suggestions for the conduct of education. In the paper I deploy an educational perspective which I distinguish from a perspective that sees education mainly as a process of the socialization of individuals into existing social, cultural and political ways of doing and being. I focus on three aspects of the discussion: the conceptions of education that are being used in the discussion and, more specifically, the way in which the rhetorical approach is connected to the ideas of paideia and Bildung; the particular understanding of language in the rhetorical approach to the curriculum; and the question whether the rhetorical curriculum should be understood in terms of empowerment or in terms of emancipation. I argue for a more consistent and more radical adoption of insights from rhetorical scholarship in order to make the rhetorical curriculum more educational and more politically aware. I capture this with the idea of becoming ‘world-wise’ as an alternative for the idea that the rhetorical curriculum should contribute to making students ‘symbol-wise’.     

德语国家普通教学论的核心命题与时代课题

德语国家(德国、奥地利以及瑞士)普通教学论历史悠久,对整个教育学科的建立与发展意义重大。普通教学论作为系统性、普遍性的教学理论,强调自身理论的主体性、师生对话的意义建构、教师清晰的指导与管理、教学的反思性实践。新的时代背景下,德语国家普通教学论的发展既坚守传统,又积极转向,系统分析其优劣特质可以发现:相关理论一方面具有整体性、独特性、指导性、反思性、规范性等特征;另一方面也面临着诸如学科地位下滑、缺乏实证研究支撑、自身理论发展缓慢、缺乏课程研究支持等问题。为应对信息技术时代学校教育的异质性、融合教育、移民教育、健康教育、数字化教育等新兴教学情境,相关研究呈现出新的发展趋势,转向"技术支持下团队合作"、"多主体协同建构"、"制定数字化教学新标准"。     

Teacher action research as Bildung: An application of Gadamer’s philosophical hermeneutics to teacher professional development

Teacher action research seeks to bring together action, reflection, theory, and practice; and it is acknowledged as a way to value and honour teachers’ practical knowledge. The purpose of this article is to conceptualize teacher action research as Bildung, applying Gadamer’s philosophical hermeneutics as a theoretical framework. Based on five teachers’ lived experiences of conducting action research in their classrooms, this study explores how teachers go through the process of the development of the self as a teacher, furthering themselves as professionals through action research. It aims at understanding the role of action research as Bildung, one’s inner process of formation and cultivation of self, to shed light on teacher professional development as a hermeneutical and ontological practice.