Both aesthetic education and cultural education are important issues in the area of considerations of sciences of education. It would appear, however, that today they require a more detailed specifi cation and clarification in relation to both their nature, sense and meaning, as well as in the area of both educational theory and practice. Among the multitude of problems corresponding to the issues mentioned above, one cannot miss those that relate to the attempt to identify the relationships that occur, or rather can occur, between aesthetic education and cultural education. This is of paramount importance because of the diff erent ways of understanding these categories rudimentary for the sciences of education. For it is upon these methods that possible relationships (scope relations) which occur between aesthetic education and cultural education depend.
PL
Wychowanie estetyczne, jak i edukacja kulturalna należą do istotnych kwestii wpisujących się w obszar rozważań nauk o edukacji/wychowaniu. Wydawać się może, iż współcześnie wymagają one jednakże dookreślenia i doprecyzowania w odniesieniu zarówno do ich istoty, sensu jak i znaczenia, tak w obszarze teorii, jak i praktyki edukacyjnej. Wśród wielości zagadnień korespondujących z powyższą problematyką nie może zabraknąć takich, które dotyczą próby określenia związków, jakie zachodzą czy raczej mogą zachodzić między wychowaniem estetycznym a edukacją kulturalną. Jest to niezwykle istotne z uwagi na zróżnicowane sposoby pojmowania tych rudymentarnych kategorii dla nauk o edukacji/wychowaniu. Od sposobów tych uzależnione są bowiem możliwe związki (stosunki zakresowe), jakie zachodzą między wychowaniem estetycznym a edukacją kulturalną.
The direction of the development of the European educational thought in the nine-teenth century was largely influenced by the philosophy that created the basis of modern pedagogical theories. This is also visible in the works of Polish scientists (among others B. Trentowski, K. Libelt and H. Struve) who proposed new aesthetic and pedagogical concepts, and discussed the social and educational values of art. Bronisław Trentowski (1808-1869) created an original pedagogical system based on the integration of tradition, culture, personality development and the formation of na-tional consciousness. He treated art in terms of a socio-moral mission. In his opin-ion, beauty is the unveiling of truth for the senses, and the educational power of beauty should be perceived according to this approach. In his speculative theory of aesthetic education he argued that the development of this kind of feeling in students was an im-portant duty of educators. Karol Libelt (1807-1875) who proclaimed the national charac-ter and social function of art in which beauty was an autonomous goal had a significant impact on the aesthetics of Polish romanticism. His systematization of art introduced cri-teria associated with the ideals of beauty, truth and good. He also pointed to the close relationship between aesthetic education and intellectual education. Henryk Struve’s (1840-1912) aesthetic views were a polemic against the Polish aesthetics of positivism and the aesthetics of naturalism. He argued that art closely reflected the phi-losophical concept of ideorealism. In addition to exposed socio-educational aspects of the impact of art, the strongly emphasized theme of ethics as well as the universal and humanistic values of art can be seen in his writings.
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