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Jednostka wobec sumienia. Między rygoryzmem a relatywizmem refleksji pedagogicznej

100%
Wajsprych D.
Forum Oświatowe
|
2010
|
vol. 22
|
issue 2(43)
111-121
2
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Modele edukacji religijnej we współczesnej szkole

100%
Wajsprych D.
Forum Oświatowe
|
2009
|
vol. 21
|
issue 2(41)
77-87
3
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Experiencing parenthood in early adulthood

63%
Przybylska E. M., Wajsprych D.
Family Forum
|
2019
|
vol. 9
151-172
PL
W artykule podjęto próbę przedstawienia sposobów doświadczania rodzicielstwa przez 17 młodych dorosłych, którzy stali się matkami/ojcami. Badanie przeprowadzono metodą fenomenograficzną. Jego celem było dokonanie opisu sposobu znaczeń, jakie młodzi rodzice nadają fenomenowi rodzicielstwa, co dla nich znaczy bycie rodzicem. Za twórcami fenomenograficznej metody badań przyjęto epistemologiczne założenie, że nie ma innego świata jak ten, którego człowiek doświadcza. Rodzinę uznano za szczególne miejsce uczenia się i doświadczania świata, które jawi się w świadomości młodych dorosłych jako koncepcja rodzicielstwa. Szczegółowe kategorie opisu, ujawniające koncepcje doświadczania rodzicielstwa okazały się dyskursywne i silnie powiązane z kontekstem. Ewidencyjnie zaznaczyła się kategoria ambiwalencji, co oznacza, że rodzicielstwo rozkłada się między skrajami doświadczenia i znacznie wykracza poza edukacyjny kontekst wychowania. Okoliczności towarzyszące doświadczaniu rodzicielstwa są silnie związane z przekazami kulturowymi wysyłanymi do grup i jednostek przez różnego rodzaju agendy świata społecznego. Nasi rozmówcy okazali się całkowicie w nie uwikłani. Utwierdza to w przekonaniu, że problem praktyki edukacyjnej związanej z doświadczeniem rodzicielstwa lokuje ją w świecie współczesnej kultury, rozdartej wieloznacznością, chaosem zmieniających się ofert, nasyconej złożonością kultury, „odwracalnej”, której treści podlegają ciągłej rekonstrukcji. Dostarcza to istotnych przesłanek do budowania teorii uczenia się przez całe życie.
EN
This article attempts to present ways of experiencing parenthood among 17 young adults who have become mothers/fathers. The study was carried out using the phenomenographic method, which sought to describe how the young parents gave meanings to the phenomenon of parenthood; what it meant for them to be a parent. Based on the approach designed by the creators of the phenomenographic research method, we made the epistemological assumption that there is no other world besides the one that an individual experiences. A family was recognised as a special place for learning and experiencing the world, which appears to young adults as a concept of parenthood in their consciousness. The detailed categories of description, revealing concepts of experiencing parenthood, proved to be discursive and strongly context-related. There was considerable ambivalence in the findings, indicating that parenthood fluctuates between polar interpretations of experience and significantly goes beyond an educational context of upbringing. The circumstances accompanying experiencing of parenthood are strongly connected with cultural messages conveyed to groups and individuals by various lifeworld agencies: our interviewees proved to be completely embedded in them. Our findings support the hypothesis that the problem of educational practice connected with experiencing parenthood places it in the world of contemporary culture, which is torn apart by ambiguity and chaos of changing offers, as well as complexity-saturated “reversible” culture, the contents of which are subject to constant reconstruction. This provides essential reasons for developing a theory of lifelong learning in the family.
4
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Exclusive humanism as a challenge for moral-ethical upbringing

63%
Bociek K., Wajsprych D.
Horyzonty Wychowania
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2016
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vol. 15
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issue 33
39-50
EN
Research Objective:The main scientific aim of article is an attempt to reconstruct the concept of contemporary Western culture, created by Canadian contemporary philosopher of religion and politics, Charles Taylor, which is the exclusive humanism.The Research Problem and Methods:The main research problem takes the form of a question about the conditions of the possibility of moral-ethical upbringing in the reality of exclusive humanism. The methodology is based on hermeneutic reconstruction, emphasizing two categories – understanding and sense.The Process of Argumentation:At the beginning, the authors present the definition of exclusive humanism, as an outlook on life, typical of the Western European culture, deprived of transcendental horizon. Then they discuss the most important features of exclusive humanism, such as an affirmation of the value of human being and subjectivization of faith (and related with it – secularization or religious pluralism) and consider, what is the importance of these processes for the young person development. Then the authors describe such features of exclusive humanism, as orientation on earthly life and minimizing suffering, noting that this outlook on life cannot provide the answers for the most difficult existential questions. The authors also highlight the bright sides of exclusive humanism, such as observed global solidarity and general willingness to help people in need. Finally, the authors draw attention to the paradox of exclusive humanism.Research Results:As a result of the analysis, the authors come to the conclusion that the exclusive humanism is an important challenge for moral-ethical upbringing. The main threats for the educational process in the exclusive humanism conditions, are the difficulties of transmitting non-material values, especially – the moral ones. Although the object of its apotheosis (human flourishing, fullness of life, self-realization) may be considered as valuable, it may paradoxically – by freeing from transcendental framework – limit human development, by withholding from him the opportunity to achieve full self-realization.Conclusions, Innovations and Recommendations:            In the conclusion, the authors notes, that Charles Taylor, although a Catholic himself, when proposes a humanism open to the transcendence, he does not necessarily mean theistic perspective. Taylor’s form of humanism is compatible with a belief in God, but does not necessitate it. It necessitates an attitude of openness and willingness to leave a space for the possibility of God and a sense to life beyond the mundane.
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