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EN
In one way or another, the other plays an important role in educational settings. Over the last few decades, the recourse to philosophical phenomenology has proved to be helpful for the discussion of this topic. Coming from this thematic direction, this article focuses on the other in its constitutive function for the construction of identity. Both within the phenomenologist Bernhard Waldenfels’ theory of responsivity as well as in the pedagogue Wilfried Lippitz’ theory of alterity, the other is a structural part of the self. It will be shown that within these theories the possible dangers of an encounter with the other cannot be addressed in an adequate way. However, this is especially important in educational contexts. Therefore, with regard to the philosophies of Jean‐Paul Sartre and Simone de Beauvoir, I would like to present two additional phenomenological approaches from which the pedagogical discussion can benefit. Both Sartre and Beauvoir put great focus on possible obstacles regarding the en‐ counter with the other. Whereas Sartre identifies negativity as an essential part of human existence, Beauvoir enriches these thoughts with an ethical component. Against the background of these philosophies, the other comes into view as a possible source of both objectification and empowerment. Lastly, the article shows that an implementation of these considerations in teacher training can lead to a deeper understanding of the constitution of identity and the inherent possibilities of any interaction with the other.
RU
Статья предлагает динамичный подход к человеку, как к существу партисипативному и респонсивному (1). Модифицируя известное предложение Готфрида Вильгельма Лейбница, автор хочет показать, что вопрос о смысле бытия (совместного бытия) относится к эйдетической сфере человека (2). Обращаясь к попытке уловить дух постмодернизма, тезис, выдвинутый в статье, фокусируется на двух характерных аспектах: текучей современности (Зигмунт Бауман) и технонауке (3). Однако оба этих свойства обусловлены конкретной интерпретацией бытия (совместного бытия) (4). Кризис в постмодернизме носит в основном аксиологический характер и, тем не менее, представляет собой возможность цивилизационного возврата (5), который может быть достигнут благодаря духовной революции (6). Эта революция возможна благодаря шестиконечной «звезде свободы», которая является специфической (вдохновленной концепцией Франца Розенцвейга) метафизически-когнитивной моделью. Эта модель также является описанием пути, ведущего к потенциальной мудрости (7).
EN
The main purpose of the paper is to propose a dynamic approach to human who is a participative and responsive being (1). By modifying the well-known sentence of Gottfried W. Leibniz, the author wants to show that the question about the meaning of being (co-being) belongs to the eidetic sphere of human (2). The attempt to capture the spirit of postmodernity is based on the thesis of fluid modernity and technoscience (3). Both of these properties are conditioned, however, by a specific interpretation of being (co-being) (4). The crisis in postmodernity has mainly axiological nature and nevertheless it constitutes an opportunity for a civilizational turnaround (5) which can be achieved through a spiritual revolution (6). This revolution is possible thanks to the six-armed “star of freedom” which is a specific (inspired by the concept of Franz Rosenzweig) metaphysical – cognitive model. This model is also a description of the path leading towards potential wisdom (7).
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