W wydanej w 1936 roku książce Wychowanie moralno-społeczne Bogdan Suchodolski poddaje głębokiej krytyce ideę i praktykę tradycyjnie prowadzonego wychowania w zakresie moralności. Rozwój społeczno-moralny dotyczy całej osobowości człowieka, która wzrasta i zmienia się przez całe życie. W związku z tym jej kształcenie ani nie może ograniczać się do jakiegoś „czasu nauki” w odróżnieniu od „czasu życia”, ani nie odbywa się w oderwaniu od przemian otoczenia jednostki, zarówno w wymiarze bliskim, jak i odległym. W tym kontekście Suchodolski wykazuje nieprzydatność kształcenia przygotowującego, podkreślając znaczenie wychowania uczestniczącego i reformującego. Tak więc wychowanie społeczno-moralne polegać winno na takim kształceniu osobowości, aby potrafiła ona osiągać samodzielność w samowychowaniu i poprzez rozwój umiejętności życia wewnętrznego, społecznego i kulturalnego. Odbywa się to nie intelektualistycznie, lecz integralnie, na mocy przewyższania poziomu dotychczasowego rozwoju przez miłość i twórczość w budowaniu wspólnoty. Decyduje o tym charakter pracy jednostki, prowadzący do wewnętrznego rozwoju osobowości i uspołeczniającego uczestnictwa w otaczającej rzeczywistości.
EN
In the book The Morally-Social Education (1936) by Bogdan Suchodolski the idea and practice of traditional morally-social education has been subjected to a profound critical examination. The morally-social development refers to human personality on the whole and it grows and changes throughout our whole life. Therefore, education should not be limited to some sort of “educational time” in contradiction to/as opposed to a “life time” nor should it be separated from an individual’s environmental changes both in close and remote perspective. In this context Suchodolski proves the uselessness of preparatory education emphasizing the significance of participating and reforming education. Thus, the morally-social education should consist in the kind of personal education which enables her/him to achieve independence in self-education and through development of the inner-self, social and cultural life abilities. This is achieved not in the intellectual way, but integrally, by surpassing the level of hitherto progress through love and creativity in establishing/developing a community. This is due to the nature of personal work which leads to inner development of personality and socializing participation in the surrounding reality.
Permanent formation is related to periodic formation and is understood as its extension, undertaken in order to empower the teacher to participate in contemporary religious education and its curriculum design. Therefore, the nature, the contents and the methodology of permanent formation all depend on the degree and type of educational background acquired through academic courses. The major function of the permanent formation is making the teachers capable of personal growth through enhancing the professional skills they developed during the studies. The effectiveness of religious education is not, first and foremost, dependent on the contents and methods of instruction, but on the teacher: his/her personal maturity and spiritual advancement, his acquaintance with contemporary life, his interpersonal skills and readiness to stay in dialogue with others. Rapid changes in human mentality and the deeper understanding of what religious education really is impose a challenge upon the teacher to undertake permanent formation, in both the realm of the matter and of the spirit; intellectual and methodological. The formation of the religion teacher largely depends on his/her acquisition of declarative and procedural knowledge, but the main task they face is their becoming pro-active and empowered, so that they can see their strong points, make them even stronger and use them effectively for influencing their environment. Personal growth needs constant improvement and requires sensitivity to the need of renewal and social participation. Of utmost importance is the teacher’s opening to God and to the problems of contemporary world, his/her contemplation of the Bible and active participation in the life of the Church. All these efforts should shape the religion teacher into a dynamic, pro-active person, capable of effective interpersonal contact. Otherwise, the teacher is very unlikely to be effective in his/her didactic impact. The proper understanding and profiling of the teacher’s formation which takes part in the community and through the community ensures effective catechetical education.
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