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EN
The main purpose of this article is the transposition of the category of „otherness”, which derives from Józef Tischner’s philosophy of man, to the educational grounds and using it to present the relationship between the teacher and the student. The author of this article, basing his conclusions on Tischner’s inspiring idea formed in Spór o istnienie człowieka (The Dispute over Human Existence) and teaching traditions, describes the roles of the student and the teacher in educational process. He indicates the obstacles of dialogue possibilities and, at the same time, he points out the common ground which allows to seek agreement of both parties in school communication. The basis of this agreement is the sphere of axiology opened to exploring the value of „the Other” by searching together for the truth about the world.
PL
Zasadniczym przedmiotem niniejszego artykułu jest transpozycja kategorii „inności” wywiedzionej z filozofi i człowieka J. Tischnera na grunt edukacji oraz wykorzystanie jej dla przedstawienia relacji między nauczycielem a uczniem. Autor tekstu, osadzając swe refleksje na inspirującej myśli twórcy Sporu o istnienie człowieka oraz tradycji dydaktycznej, opisuje rolę ucznia i nauczyciela w procesie edukacyjnym – wskazuje na bariery utrudniające możliwości dialogu, ale jednocześnie na płaszczyzny wspólne, pozwalające na szukanie porozumienia obu podmiotów szkolnej komunikacji. Fundamentem owego porozumienia jest sfera aksjologii otwarta na odkrywanie wartości Innego na drodze wspólnego dążenia do prawdy o świecie.
EN
In this article, different scientific fields are approached, and their common elements are compared. One field is philosophy, in particular the Socratic method, which from the ancient Greek remained as a commonly used tool in a wide range of discussions. It is a method of pedagogy which poses a number of questions not only to draw individual answers, but also to encourage fundamental insight into the main questions of mankind. People who wanted to reform pedagogy (seeing the child as a fully-fl edged human being) have a similar individual approach. It is also the case within the reasoning of the anthropocentric theory of language according to which the brain of a human being is not seen as a tabula rasa, but as an element that, indeed, has all the possibilities to develop from the very beginning of its existence.
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