Suchergebnisse

Der Begriff Heterogenität erfreut sich innerhalb der Schulpädagogik zunehmender Beliebtheit. Dabei sind seine Funktionen und Einsätze alles andere als geklärt. Der Beitrag fragt nach dem Diskurs über Heterogenität anhand der diskursanalytischen Lektüre von thematischen Einleitungen von Sammelbänden. Es geht darum zu analysieren, welche Ordnungsfunktion der Diskurs um Heterogenität im schulischen Feld hat. Die diskursiven Formationen weisen auf eine spezifische Diskursorganisation hin, die durch Verunklarung, Handlungsaufforderungen und Normativität gekennzeichnet ist. Differenz wird auf diese Weise de-historisiert, ontologisiert und als individuelle Vielfalt ins diskursive Feld eingesetzt. Dies kann letztendlich in der Unmöglichkeit pädagogischen Handelns münden.

"Enrique Dussel is considered one of the founding philosophers of liberation in the Latin American tradition, an influential arm of what is now called decoloniality. While he is astoundingly prolific, relatively few of his works can be found in English translation -- and none of these focus specifically on education. Founding members of the Latin American Philosophy of Education Society David I. Backer and Cecilia Diego bring to us Dussel's The Pedagogics of Liberation: A Latin American Philosophy of Education, the first English translation of Dussel's thinking on education, and also the first translation of any part of his landmark multi-volume work Towards an Ethics of Latin American Liberation. Dussel's ouevre is an impressive intellectual mosaic that uses Europeans to disrupt European thinking. This mosaic has at its center French philosopher Emmanuel Levinas, but also includes Ancient Greek philosophy, Thomist theology, modern Enlightenment philosophy, analytic philosophy of language, Marxism, psychoanalysis (Freud, Klein, evolutionary psychology, neuroscience), phenomenology (Sartre, Heidegger, Husserl, Hegel), critical theory (Frankfurt School, Habermas), and linguistics. Dussel joins these traditions to Latin American history, literature, and philosophy, specifically the work of Octavio Paz, Ivan Illich, and the philosophers of liberation whom Dussel studied with in Argentina before his exile to Mexico in the late 1970s. Drawing heavily from the ethics of Levinas, Dussel examines the dominating and liberating features of intimate, concrete, and observable interactions between different kinds of people who might sit down and have face-to-face encounters, specifically where there may be an inequality of knowledge and a responsibility to guide, teach, learn, care, or study: teacher-student, politician-citizen, doctor-patient, philosopher-nonphilosopher, and so on. Those occupying the superior position of these face-to-face encounters (teachers, politicians, doctors, philosophers) have a clear choice for Dussel when it comes to their pedagogics. They are either open to hearing the voice of the Other, disrupting their sense of what is and should be by a newness beyond what they know; or, following the dominant pedagogics, they can try to communicate and instruct their sense of what is and should be (which Dussel, in a Latin American context, associates with dominant cultures) to the (supposed) tabula rasas in their charge. Dussel calls that sense of what is and should be "lo Mismo." [The French in Levinas is "le Même," and Backer and Diego have translated Dussel's "lo Mismo" as "the Same."] This groundbreaking translation makes possible a face-to-face encounter between an Anglo Philosophy of Education and Latin American Pedagogics. "Pedagogics" should be considered as a type of philosophical inquiry alongside ethics, economics, and politics. Dussel's pedagogics is a decolonizing pedagogics, one rooted in the philosophy of liberation he has spent his epic career articulating. With an Introduction by renowned philosopher Linda Martin Alcoff, this book adds an essential voice to our conversations about teaching, learning, and studying, as well as critical theory in general."

"Enrique Dussel is considered one of the founding philosophers of liberation in the Latin American tradition, an influential arm of what is now called decoloniality. While he is astoundingly prolific, relatively few of his works can be found in English translation — and none of these focus specifically on education. Founding members of the Latin American Philosophy of Education Society David I. Backer and Cecilia Diego bring to us Dussel's The Pedagogics of Liberation: A Latin American Philosophy of Education, the first English translation of Dussel's thinking on education, and also the first translation of any part of his landmark multi-volume work Towards an Ethics of Latin American Liberation. Dussel's ouevre is an impressive intellectual mosaic that uses Europeans to disrupt European thinking. This mosaic has at its center French philosopher Emmanuel Levinas, but also includes Ancient Greek philosophy, Thomist theology, modern Enlightenment philosophy, analytic philosophy of language, Marxism, psychoanalysis (Freud, Klein, evolutionary psychology, neuroscience), phenomenology (Sartre, Heidegger, Husserl, Hegel), critical theory (Frankfurt School, Habermas), and linguistics. Dussel joins these traditions to Latin American history, literature, and philosophy, specifically the work of Octavio Paz, Ivan Illich, and the philosophers of liberation whom Dussel studied with in Argentina before his exile to Mexico in the late 1970s. Drawing heavily from the ethics of Levinas, Dussel examines the dominating and liberating features of intimate, concrete, and observable interactions between different kinds of people who might sit down and have face-to-face encounters, specifically where there may be an inequality of knowledge and a responsibility to guide, teach, learn, care, or study: teacher–student, politician–citizen, doctor–patient, philosopher–nonphilosopher, and so on. Those occupying the superior position of these face-to-face encounters (teachers, politicians, doctors, philosophers) have a clear choice for Dussel when it comes to their pedagogics. They are either open to hearing the voice of the Other, disrupting their sense of what is and should be by a newness beyond what they know; or, following the dominant pedagogics, they can try to communicate and instruct their sense of what is and should be (which Dussel, in a Latin American context, associates with dominant cultures) to the (supposed) tabula rasas in their charge. Dussel calls that sense of what is and should be "lo Mismo." [The French in Levinas is "le Même," and Backer and Diego have translated Dussel's "lo Mismo" as "the Same."] This groundbreaking translation makes possible a face-to-face encounter between an Anglo Philosophy of Education and Latin American Pedagogics. "Pedagogics" should be considered as a type of philosophical inquiry alongside ethics, economics, and politics. Dussel's pedagogics is a decolonizing pedagogics, one rooted in the philosophy of liberation he has spent his epic career articulating. With an Introduction by renowned philosopher Linda Martin Alcoff, this book adds an essential voice to our conversations about teaching, learning, and studying, as well as critical theory in general."

To the middle of XIX-th century the increased interest of a society to national
education problems stimulated transition from the state pedagogics to public. Main
currents in motherland humanistic pedagogics (abstract, practical and universal
humanism) were designated. Priority value is received by ideas of a humanisation of
national education, the primary goals of Russian national school are proved. In
sphere of national education find wide application and ideas of national pedagogics,
national education.

In recent years, many programs and manuals for 'norm criticism´ have been produced for schools in Sweden. In this article, I situate norm criticism and norm critical pedagogics within discourses of values and norms, legal rights and policies through a close reading of the material produced for the Swedish pre-school. I explore the targets, modes, and techniques of governing the child through norm critical programs and practices. I give special attention to the moral regime inscribed in the norm critical project and how the desirable and undesirable subject is constructed. By problematizing norm critical pedagogics, the article propositions them (contrary to its advocates' claims) as doing much more than widening social norms, creating tolerance for diversity, or furthering freedom and authenticity. Norm criticism attempts to reshape power-relations, assert the moral authority of professionals, and produce a state-approved social subject.

Eine Reihe von Konzepten zur Umweltbildung betont in den letzten Jahren zunehmend die ökologische Handlungsorientierung in der Umweltpädagogik. Einige Umweltpädagogen sehen hierin eine problematische Tendenz zur Indoktrination. In dem Beitrag wird versucht, diese Bedenken zu zerstreuen. Es wird argumentiert, daß ökologisches Handeln als Lernziel aus anderen Gründen in der Tat sehr problematisch ist, nämlich dann, wenn es als individuelles unpolitisches Handeln konzipiert wird. (DIPF/Orig.) ; In the past few years, various concepts of environmental education have increasingly accentuated the orientation towards ecological action in environmental pedagogics. A number of environmental pedagogues consider this a problematic trend towards indoctrination. The author tries to dispel these misgivings. He argues that the environmental action approach has other shortcomings, especially if conceptualized as individual unpolitical action. (DIPF/Orig.)

'Geschlechtssensible Pädagogik findet langsam Eingang in wissenschaftliche Diskurse und öffentliche Diskussionen. Bei ihrer Weiterentwicklung geht es darum, ihre Inhalte und Ziele von einzelnen Projekten engagierter geschlechtssensibler LehrerInnen auf die Organisationsebene der Schule zu bringen. Nach den Befunden der Gender-Forschung können Organisationen nicht länger geschlechtsneutral, sondern müssen als 'gendered institutions' als männlich vergeschlechtlicht gedacht werden. Welche Chancen haben daher geschlechterdemokratische Veränderungsprozesse an Schulen? Wo liegen die Möglichkeiten und die Grenzen von geschlechtssensibler Schulentwicklung? Diese Fragen werden am Beispiel von drei Wiener Schulen behandelt, die bereits seit vielen Jahren bewusste Koedukation und geschlechtssensible Pädagogik in Form von Projekten umsetzen.' (Autorenreferat)

The paper defines the goals of the counselling pedagogics at the time of political changes at the end of the 20th century. The focus is laid on new interpreting the traditional notions of the counselling pedagogics. The author considers the reasons for asocial phenomena and the means of their preventing and overcoming.Key words: counselling pedagogics, poverty, unemployment, homelessness, marginal, school, family. ; Розглянуто завдання опікунської педагогіки у час суспільно-політичних змін кінця ХХ століття. Наголошується на новому змісті традиційних понять опікунської педагогіки, зазначено причини поширення асоціальних явищ і шляхи їхнього подолання. Ключові слова: опікунська педагогіка, бідність, безробіття, безпритульність, маргіналізація, школа, родина.

"Erziehung im Sinne einer zielgewissen und herstellenden Tätigkeit findet heute erneute Kritik. Gerät diese jedoch, wie im Verbund von "Anti-Pädagogen" und "Pädagogen der Postmoderne", zur Kritik der modernen Pädagogik schlechthin, wird die selbstkritische Tradition moderner Pädagogik und damit ihr noch immer unausgeschöpftes Bemühen unterschlagen, "in ungewisser Zeit" auf eine unbestimmte, für die Selbstbestimmung aller offene Zukunft vorzubereiten." Gliederung:1. Postmoderne Erziehungswissenschaft/ 2. Postmoderne Erziehungswissenschaft und die in ihr vergessene und zugleich übermittelte Tradition/ 3. Schlußfolgerung (DIPF/Text übernommen) ; Today, education in the sense of a teleological and productive action is again subject to critique. If this critique, however, consists in a critique of modern pedagogics as such, as that formulated by the alliance of "anti-pedagogues" and "pedagogues of post-modernism", then the self-critical tradition of modern pedagogics is suppressed and, with it, its still unexhausted effort to prepare -"within an uncertain period of time" - for an uncertain future which is open to the self-determination of each and everyone. (DIPF/Orig.)

Der Begriff der Gemeinschaftsschule wird seit einigen Jahren mit zunehmender Häufigkeit als Bezeichnung einer inklusiven Schulform verwendet, die mittlerweile auch schulrechtlich verankert ist. Das Spezifikum dieser Schulform ist jedoch nur sehr unscharf gefasst; vielfach wird der Begriff auch als alternative Bezeichnung für die Gesamtschule verwendet. Der vorliegende Text untersucht die verschiedenen Formen des Verständnisses und identifiziert weitgehend einheitlich verwendete Kernelemente des Begriffs. Diese Kernelemente legen den Schluss nahe, dass mit dem Begriff der Gemeinschaftsschule ein paradigmatischer Wechsel annonciert wird, durch den die gruppierungsorientierte Sicht der Schulpädagogik durch eine Orientierung an individuellen Lernwegen ersetzt wird. (DIPF/Orig.) ; In recent years, the term communal school has increasingly been used to describe an inclusive school type which has by now also been grounded in educational law. However, the specific characteristics of this school type have remained rather vague; often the term is also used as an alternative name for the comprehensive school (Gesamtschule). The present article examines the different conceptions and identifies more or less uniform core elements of the term. These core elements suggest that, with the introduction of the term communal school, a paradigmatic change is announced through which the group-oriented perspective of school pedagogics gives way to an orientation by individual ways of learning and educational careers. (DIPF/Orig.)

Статья посвящена актуальной для современного этапа развития педагогики высшей военной школы проблеме. В ней аргументирована значимость рассматриваемой проблемы, представлены критерии оценки подготовленности к педагогической деятельности адъюнктов технических военных вузов. ; The article is devoted to the problem that is relevant for the modern stage of higher military school pedagogics. The significance of the problem is reasoned in it; the author submits the estimation criteria of pedagogical training degree among post-graduates in technical military institutions of higher education.

Education and Consecration of Neoliberal Elites: Introduction -- Business, Economics, and the Nobel Prize: History and Legacy -- Admission: Privilege, Values and Practices -- Consecration, Business Skills and Leadership: The Student Union -- Teaching Business: The Invisible Hand in Class -- Affinity: Pedagogics for a Future Elite -- Academic Freedom and the Business Community -- Business School Faculty and Neoliberal Thinking -- Lifelong Social Relationships and Networks: Business School Alumni -- Elitism and Masculinity: Business Schools and Elite Employers -- Business Schools and the Consecration of Elites: Conclusions.