This paper asks whether there is afuture for the age-old educational ideal ofBildung. It is argued that the modernconception of Bildung in terms of``rational autonomy'' should be understood as theeducational answer that was given to thepolitical question about citizenship in anemerging (modern) civil society. Raising thequestion about the future of Bildungtherefore means to ask what educationalresponse would be appropriate in our time. Itis argued that our time is one in which theidea of a universal or total perspective hasbecome problematic. (...) We now live in a world ofdifference in which the rational autonomouslife is only one of the possible ways to live.Beyond totalisation and isolation, a possiblefuture of Bildung might be found in theexperience that we can only live our life withothers. In a ``world of difference'' Bildung might follow from a questioning of``one's right to exist'' (Levinas). In thisrespect Bildung can happen anywhere andnot necessarily in those parts of the ``Bildungssystem'' that educators are mostfamiliar and comfortable with (i.e., theschool). Bildung becomes a lifelongchallenge and a lifelong opportunity. (shrink)

The paper examines the “prehistory” in the 18th century of the theory of Bildung. Pedagogical historiography commonly traces the theory back to the influence of Anthony Ashley Cooper, third Earl of Shaftesbury, who is held to be the founder of the concept of “innere Bildung; on the grounds that Shaftesbury’s concept of “inward form” was translated into German as Bildung. The study focuses on the reception of Shaftesbury’s writings in the German-speaking realm in the 17th century in (...) order to discover the contexts of discourse in which this reception took place and to find out what significance the various discourses had for the formulation of a German “theory of Bildung.” What is revealed are varied influences of a religious, literary theory, and aesthetics nature that give indications as to why the construct of Bildung has remained diffuse and excessive in the German tradition up to the very present. It is also shown that the concept, in comparison to other discourses, found its way into the pedagogical discourse relatively late, which may be another reason for the difficulties that the German theory of Bildung continues to present to the science of pedagogy. (shrink)

Sven Erik Nordenbo; Bildung and the Thinking of Bildung, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002, Pages 341–352, https://doi.or.

Ilan Gur–ze’ev; Bildung and Critical Theory in the Face of Postmodern Education, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002, Pages.

"Die Bildung muss auf die volle Entfaltung der menschlichen Persönlichkeit und auf die Stärkung der Achtung vor den Menschenrechten und Grundfreiheiten gerichtet sein.

This paper is part of a broader project in which I investigate autobiographical experiences and transcribed memories. Specifically, this essay analyzes the potential linkages between philosophical ideas and everyday social existence. First, I consider the correspondence between an anecdote from my own lived experience and the concept of Bildung—a multidimensional notion loosely translated as “formation,” “self-formation,” “cultivation,” “self-cultivation,” “self-development,” “cultural process,” and so on. Building on Hegel’s and Gadamer’s contributions to Bildungstheorie, I introduce readers to the concept. Then, in (...) analyzing my anecdote, I destabilize the concept and demonstrate that any act of Bildung can be trivialized easily by Rückbildung. The general scope of this essay is neither to contribute to the systematization of the concept of Bildung nor to discuss potential commonalities within the realm of interpretative contributions to this notion. Instead, I demonstrate that thinkers cannot measure this concept with a set of fixed criteria and, finally, I propose a critical understanding of Bildung through a dialogue of theoria and praxis. (shrink)

Bildung und Kompetenz stellen zentrale Themen der Philosophie und Psychologie dar. Beiden Disziplinen geht es um das Verstehen des Menschen und das Verständnis dieses Verstehens. Verstehen wiederum ist ohne Bildung individuell, gesellschaftlich und kulturell nicht möglich. Diese Bildung umfasst keinesfalls nur anzusammelndes Wissen. Vielmehr beschreibt das Konzept von Bildung einen Prozess, in dem im Zuge der praktischen Tätigkeit des Problemlösens unter Leitbildern und Vorbildern Fähigkeiten entfaltet, fortgeschrieben und erweitert werden. Aus der Erfahrung der Widerständigkeit beim Arbeiten (...) entwickeln sich (dynamische) Weltbezüge und -orientierungen sowie eine Vorstellung eigener Identität.Der Philosoph Christoph Hubig und der Psychologe Heiner Rindermann arbeiten in diesem Band sowohl die geistesgeschichtlichen als auch gesellschaftlichen und individuellen Bedingungen, Merkmale und Folgen von Bildung und Kompetenz heraus. (shrink)

The ideal of authenticity that developed in the Romantic era emphasized that both individuals and places find their own authentic process for cultivating their identity and humanity, a notion that has become controversial in modern philosophy. This article will explore the concepts of authenticity and place and discuss their relevance for Bildung theory today. Based on the works of Charles Taylor, we will argue that Bildung can be seen as constituted by and constitutive of language and moral spaces (...) that go beyond the self and its individuality. In this view, Bildung can be understood as a ‘moral topography of the self’ with both substantial and procedural aspects. However, language and moral spaces (i.e. communities) can both enable and constrict our Bildung processes. Drawing on Rahel Jaeggi, we thus argue that alienation is an equally important concept to understand the complex and dialectical relationship between individuals and communities in our current moment. (shrink)

This article analyses the transformation of the notion of Bildung that is constructed in the German human sciences. From a perspective of field theory and discourse analysis, the article reveals how the notion evolves and stabilizes during a first stage (1810–60), how it comes under pressure because of the contextual changes in a second stage (1860–1960) and how the tension increases before it is resolved by a fundamental change of the traditional notion of Bildung in a third stage (...) (1960–99). (shrink)

Competence based education (CBE) and Bildung oriented education (BOE) fare differently when faced with problems that afflict our societies. CBE intends learning as the acquisition of separate competences thought of as objective measurable dispositions and goals to achieve, characterised by motivational states and intellectual and technical skills. By contrast, BOE is holistic and transmission oriented. BOE is understood as a process of interaction between the self and the world in the most general and widest possible way. BOE conceptualises learning (...) as a kind of construction of a meaningful picture of the world in learners’ minds. In this paper, I make a general case in support of BOE and against CBE that draws on Rahel Jaeggi’s conception of a form of life as an organised cluster of practices with a normative character. Forms of life are basic constituents of the social world. I first dissect the notion of form of life and that of immanent critique, which is, according to Jaeggi, the type of critique used by participants in a form of life to overcome problems and crises and make the form of life flourish (Jaeggi, 2022). I then contend––following Jaeggi––that forms of life can be conceptualised as collective problem-solving and learning activities with normative structure and historical character. This is so, because emancipatory forms of life are those that progressively resolve their own problems by learning about social reality through the exercise of immanent critique. Next, I argue that CBE and BOE represent two distinct types of critical attitude which ground respectively to diverse ways to conceive the norm underlying a certain form of life. I contend that CBE is a deviant form of life because its capacity for critical transformation is structurally limited due to a normative failure. This type of failure happens when the norm – and the critique -- is external to the form of life and applies to it from outside. Here the norm aims to be universally applicable because it is conceived as neutral, in line with the so-called “ideal of impartiality” -- that is the idea that there are neutral and impartial criteria by which it is possible to assess forms of life -- or alternatively when the norm assumes the form of an ideal perceived as never perfectly obtained in practice. One mode of the ideal of impartiality is represented by instrumental rationality which is exclusively concerned with the search for efficient means, and which consequently is not concerned with assessing the goals or ends pursued, differently from forms of life’s attitude. Furthermore, instrumental rationality is considered a dominant view because due to its alleged neutrality, it shapes not only the economic field but also those social practices that involve people and institutions (cf. Cruickshank, 2014, Mattei, 2023, Popp Berman 2022). However, the feeling is that neutral (instrumental) rationality allows to evade the question of meaning that social practices and forms of life have for people involved in them, and which have a distinct normative nature. By contrast, the type of rationality that BOE endows learners with is a form of immanent rationality, i.e. a form of rationality which considers contingencies and different contexts and situations which pose different problems to solve. BOE asks for reflection and this, in turn requires the use of historically, culturally and socially situated notions. In immanent critique trade-off procedures are used to strike a balance between the need to preserve the characteristics of a temporally situated form of life to safeguard its identity and the need to change some of them to cope with new problems. I conclude that while CBE does not stimulate the abilities required to heal the pathologies of forms of life and might even hinder their development, BOE is well suited to equip students with these abilities. In this work I will refer to ‘continental’ as well as to ‘analytical’ philosophers, while the style is more analytical as what pertains argument presentation. (shrink)

By endorsing that Bildung is a condition for thought, McDowell explicitly sets out to revive a theme in classical german philosophy. As long as the concept of Bildung is intended to play a role in McDowell’s theory of meaning and reasons, however, it is best understood in the light of its distinctive combination of neo-Fregeanism about content and Wittgensteinianism about rule-following. The Fregean part is there to warrant that reasons are objective, the Wittgensteinian move is to account for (...) our grasping of reasons. I argue that, as it stands, the project can hardly succeed. According to this reading, Bildung not only provides the epistemic resources to access reasons. It shapes them in a way that is in tension with the idea that reasons are objective. I conclude with a guess about the amendment needed to keep the project in the air. (shrink)

Der Band Bildung als Kunst beleuchtet die Bildungskonzepte Fichtes, Schillers, Humboldts und Nietzsches.

Lars Løvlie, Paul Standish; Introduction: Bildung and the idea of a liberal education, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002.

Wenn Bildung die Aneignung von Welt bedeutet, dann schienen lange Zeit insbesondere die hohen Freiheitsgrade dieser Aneignung entscheidend: "Erziehung ist eine Zumutung, Bildung ein Angebot".

In this article, I discuss education in a time in the history when the human impact on Earth is massive and pervasive, with devastating consequences on the conditions for life. Within various academic fields, this era is increasingly distinguished as the Anthropocene. The term highlights the new, dominant position of the human species in Earth’s history, but is contentious, hiding as much as it reveals. Humanity is surely not one, but many, participating in a complex web of relations constituted by (...) other species and the material world. Moreover, the Anthropocene is also a time of global corporate capitalism, when the magnitude and the consequences of human activities are unequally distributed among humans and more-than humans alike. The ethical and political dimensions involved in this determine the reflections in this article. Specifically, I examine Wolfgang Klafki’s educational theory as an expression of and a response to the Anthropocene. Klafki is a salient contributor to the rethinking of North European general didactics in the 20th century, in which Bildung, formations of the self, plays a key role. In Klafki’s later works, epochal key problems are integrated in his concept of Bildung, addressing environmental crisis, social inequity, and threats to peace on Earth, in a global outlook that transcends Bildung’s traditionally national scope. At the same time, Klafki’s educational response expresses an anthropocentric outlook, which calls for rethinking. In such a rethinking I suggest to see the mediating element of the common, crucial in Klafki’s Bildung theory, not as limited to human interests but as including concerns for life on Earth, and to conceive of historical situatedness as an aspect of the commonality of Bildung. (shrink)

The Bologna Framework for higher education has agreed on three “cycle descriptors”—knowledge, skill and general competence—which are to constitute the learning outcomes and credit ranges for the three cycles of higher education: The Bachelor, the Master and the PhD. In connection with the implementations of the national qualification framework these descriptors initiated a new debate on the possibility of Bildung within higher education in Norway. Pursuing this question of whether the triad knowledge, skill and general competences makes possible or (...) prevents Bildung within higher education I argue that regardless of how one conceptualizes Bildung, one must say something about the kind of thinking that initiates a process transforming knowledge to become internalised so as to influence one’s choices and actions. A vital aim for the initiative of the Bologna process as envisioned in the Bologna Declaration 1999 was to develop a “Europe of Knowledge”. Underpinning this and other educational documents it appears that lack of knowledge is seen as an important explanation to todays many challenges. A confidence in knowledge per se as having a transformative power in itself seems to be a belief supporting the knowledge policy that dominates official documents. Following Kierkegaard and his critique of becoming objective as nurturing disinterestedness, I am critical to an understanding of knowledge as transformative in itself if knowledge primarily is understood as objective knowledge. In this paper I argue that in order to take responsibility for the knowledge one holds, a thinking which Kierkegaard calls subjective is an important contribution to one kind of thinking involved if knowledge shall initiate a transformation of one’s life and thus foster responsibility. (shrink)

Ilan Gur–ze’ev; Bildung and Critical Theory in the Face of Postmodern Education, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002, Pages.

Diese transdisziplinäre Studie betritt Neuland in der Forschung, weil sie zeigt, dass die beiden disparaten frühen Schriften Schleiermachers ”Über die Religion, Reden an die Gebildeten unter ihren Verächtern“ und die ”Monologen“ aufeinander bezogen gelesen werden können und müssen. Sichtbar wird ein Kategoriengefüge im Denken Schleiermachers, das dessen Erziehungs- und Glaubenslehre, aber auch seine Ethik und Dialektik sowie seine schulreformerischen Überlegungen als konsequente Weiterführung und Erweiterung von Reflexionsformen ausweist. Es kommt ein Schleiermacher zu Wort, der agonal argumentiert, weil er sich die (...) ”Trennung gefallen“ lässt und die ”Berührung“ der ”Vereinigung“ vorzieht. Für die Verhältnisbestimmung von Bildung und Religion heute erweist sich dieses Prinzip einer auf Polaritäten abhebenden Reflexionsbewegung als zukunftsweisend. Die Arbeit stellt die beiden Abhandlungen in einen bildungstheoretischen Kontext, der für den religionspädagogischen Diskurs fruchtbar ist. (shrink)

In this article, I offer an account of the 2014 dystopian-fiction film Divergent, based on the novel by Veronica Roth. The film tells the story of Beatrice, a young woman living in a postapocalyptic Chicago, and her process of enrolment into the higher education system. I argue that Beatrice’s troubled story can help us to uncover the high tension between today’s university’s self-alienating mechanisms and the thirst for Bildung. I suggest that the notion of ‘divergence’ can help to develop (...) an account of Bildung in an innovative direction. ‘Divergence’ is a term used in the film to define individuals—like Beatrice—who cannot fit into the categories established by the government to sort students into appropriate educational pathways. I link the notion of ‘divergence’ to an interpretation of Gadamer’s account of Bildung. First, I draw on Gadamer’s thinking to suggest the metaphor of the university as a ‘crossroads’ and outline the idea of the risks and possibilities that are attached to authentic learning experience. Then I explore the self-alienating mechanisms that Gadamer saw at work within the postindustrial structure of the university. In conclusion, I develop Gadamer’s notion of self-education along the lines of the idea of divergence. While some argue that the university can still be a place for human encounter and gathering, I aim to show that, without divergence, it remains a site of displacement, or a dystopia. (shrink)

The author claims that we should differentiate the concept, the conception and the ideal of Bildung. Based on these differences, Bildung could be considered as a kind of attitude, project, or as specific - normative and optative - practice.. Autor smatra da treba praviti formalnu razliku izmedju pojma, koncepcije i ideala Bildung-a. Na osnovu tako utvrdjene razlike, Bildung bi se mogao poimati kao stav, projekt ili specificna, u isti mah i normativno i optativno intonirana, praksa..

Reading the significance of place as mediated through digital knowledge systems, this article expands recent debates around digital Bildung to include the semanticization of culture. The latter term refers to how data infrastructures correlate entities in their factuality in lived contexts, making them retrievable by digital devices and amenable to predictive inference by machines. Building on the analysis of others who characterize digital Bildung as the production of a semantic self-consciousness in learners, the article seeks to address the (...) role of information systems technique in this production. It locates certain core intellectual justifications for the semantic mediation of culture in the philosophy of Charles Sanders Peirce. Ultimately diagnosing digital Bildung as enculturation to Peircean metaphysics, the article goes on to thematize certain conceptual limitations of our epistemic emplacement via digital systems. Relying on other philosophers to surface these limitations—Jürgen Habermas, James Williams, and Jean-Hugues Barthélémy—the article concludes more polemically by suggesting that defining digital Bildung on the basis of semantic self-consciousness as it is currently understood may exacerbate a crisis of sense in datafied societies. (shrink)

“El retorno a la barbarie” designa un fenómeno cíclico advertido por los estudios contemporáneos que lo caracterizan como una propensión humana hacia la negación del otro, materializado en el siglo xxi en la exacerbación de la violencia, la irracionalidad ideológica, la destrucción ambiental, la exclusión social y la cosificación de individuos en dinámicas de rendimiento y consumo. Ante este cuestionamiento a la idea misma de humanidad, este artículo de investigación analiza el despliegue del espíritu inherente al concepto neohumanista Bildung (...) de la tradición alemana, sus ciencias del espíritu, la antropología filosófica y la antropología pedagógica, como alternativa de buen vivir postulada desde los albores de la filosofía. Así concluye que una buena vida prioriza el ejercicio espiritual de la apertura permanente hacia el mundo (Offenheit), enfatizando en la categoría homo educandus, la cual refiere al ser en despliegue que es todo individuo en busca de su humanización desde la otredad. (shrink)

Considering citizenship education specifically in relation to deliberative politics, first, I focus on the role that Habermas in Between Facts and Norms allots to opinion and will formation as a kind of Bildung, emphasizing the collective aspect of discursive formation in the state as well as in civil society. Secondly, even though I have stressed the crucial role of deliberation in the formation to virtue, I recognize that Habermas attempts to combine the republican call for civic virtue with the (...) liberal claims to have rights. Thirdly, I emphasize that also for Habermas Bildung in some sense constitutes the truth of human being, although it is not specified in detail. Fourthly, I argue that democratic citizenship education would benefit from a substantial notion of Bildung, but that Habermas does not support such an argument. Recognizing that Habermas’s idea of collective formation is restricted to providing justice in terms of politics and law, and bearing in mind the alienation in fact produced within the multitudes of modern capitalist and militarist society, I conclude by expressing the fear that Habermas’s account of democratic formation will not be sufficiently attractive to contemporary democratic citizens and thus unable to function as a normative ideal. (shrink)

Ist Bildung auf Ausbildung reduzierbar? Ist Bildung mit Erziehung gleichzusetzen? Was ist unter Bildung zu verstehen? Seit Fichte und Schleiermacher über Nietzsche und Jaspers bis hin zu Habermas sind diese Fragen im Kontext des Verhältnisses von Bildung und Universität immer wieder neu diskutiert worden. Eine Vergegenwärtigung der Geschichte dieser Diskussion ist insofern lehrreich, als sich zeigt, dass gegenwärtige Diskussionen um eine Bildungs- und Hochschulreform in wesentlichen Aspekten eine Aktualisierung von Problemen insbesondere aus den 1950er-Jahren ist, in (...) denen mit immer noch nachdenkenswerten Überlegungen vor einer Unterordnung der Wissenschaftspolitik unter die Wirtschaftspolitik gewarnt wurde. (shrink)

. Bildung and the historical and genealogical critique of contemporary culture: Wilhelm von Humboldt’s neo-humanistic theory of Bildung and Nietzsche’s critique of neo-humanistic ideas in classical philology and education. Educational Philosophy and Theory: Vol. 50, Bildung and paideia. Philosophical models of education, pp. 662-671.

In this article, the Bild or image of the sculptor used by Plotinus and adapted by his Christian follower Meister Eckhart forms the basis of a reflection on the religious or otherworldly dimension in ethics and on the relationship of esthetics, morality, and religion. The image of the sculptor who chips away at his sculpture exemplifies the relationship of the individual to its divine archetype. Such knowledge involves transformation of the knower, a turning back of the image to the archetype, (...) a shaping of the self that emerges from recognition of its true identity and vocation. This constitutes the dynamic dimension of Bildung in Eckhart as educere, a leading forth from attachment to particular things and a purification and reformation of the self according to its true image. The turning back is thereby a turning within to the supreme Good, the nobility and the purity of the Divine nature, which is the origin of the true self and its intrinsic dignity as image of its transcendent source. (shrink)

The concept of Bildung, as it has been developed within the framework of the German Idealism, does not refer to any particular social sphere like schooling, teaching, training etc. but to the character, the directions and the mechanisms of human development in general. We can find probably the most elaborated version of the concept of Bildung via human development in the work of G. F. Hegel. That is way I focus in this paper exclusively on Hegel’s concept of (...) Bildung. In the first part of my paper I try to show how Hegel spells out this concept in order to describe the very process of development of humanity within the single person. In the second part of the paper I link the Hegelian concept of Bildung to the pedagogical question of what educative teaching consists in and how we can discriminate between educative and non-educative forms of teaching. This is, so to say, a Hegelian move beyond Hegel who himself did not systematically explore any pedagogical topics. Nevertheless, my claim is that his concept of Bildung has very important pedagogical implications. (shrink)

Stellt sich beispielsweise in Ermittlungsverfahren heraus, dass es sich bei solchen Terroristen und gewalttätigen Radikalen, die für schwere Gewalt- und Hassverbrechen zur Verantwortung gezogen werden, zugleich um formal hoch gebildete und qualifizierte Menschen handelt, dann reagiert die Öffentlichkeit oftmals besonders irritiert darauf. Unschwer ließe sich das auf eine weitverbreitete Auffassung zurückführen, wonach Bildung und Gewalt einander ausschlössen. Der vorliegende Essay geht hingegen von einer anderslautenden These aus. Diese besagt: Auch Radikalisierungsprozesse lassen sich als Bildungsprozesse beschreiben – und individuelle Radikalisierungsprozesse (...) ließen sich auf diese Weise an vielleicht entscheidenden Punkten besser verstehen, als wenn man sie sich über Bezugsideologien, Gruppenstrukturen oder kritische Sozialisationsverläufe zu erklären versucht. Zwar greifen nur die wenigsten Radikalen auch zu gewaltsamen Mitteln, um ihre Ziele durchzusetzen. Doch selbst in solchen Fällen, argumentiert der Essay, wo es zur Gewaltanwendung kommt, widerspricht dies nicht zwingend der hier vertretenen These. Die Annahme, dass sich Radikalisierungsprozesse genauer noch als transformatorische Bildungsprozesse rekonstruieren lassen, könnte nicht nur eine Erklärung für das unausgesetzte Attraktionspotenzial bedeuten, über das die Radikalität selbst in Gesellschaften verfügt, die nicht vorrangig von gewaltsamen Konflikten oder materieller Not gezeichnet sind. Sie lässt sich zudem als produktiver Beitrag zu einer grundlagentheoretischen Debatte in der Extremismus- und politischen Gewaltforschung aufgreifen, in der das Konzept der Radikalisierung wegen seiner Gewaltgebundenheit, Subjektferne und seiner sicherheitspolitischen Agenda grundlegend in Frage gestellt wird. Doch vor allem möchte der Essay dazu anregen, sich vermehrt mit bildungstheoretischen Zugängen zum Phänomen der Radikalität auseinanderzusetzen; und zwar insbesondere auch dann, wenn dies selbst gewaltsame Formen mit einschließt. Auf diese Weise ließen sich womöglich neue und weiterführende Erklärungsansätze zur Genese von radikaler Gewalt entwickeln. (shrink)

L’article propose d’éclairer le différend philosophique entre Schiller et Fichte, en mettant en évidence leurs conceptions respectives de la Bildung et le lien qui s’y noue entre esthétique et politique. L’objectif est de confronter la philosophie schillérienne de la Bildung développée dans ses Lettres sur l’éducation esthétique de l’homme à la reprise à la fois positive et restrictive que fait Fichte, principalement dans ses écrits de la période d’Iéna, de certaines thématiques de cet ouvrage et de la stratégie (...) de résistance culturelle qui s’y déploie, pour mettre en lumière le rapport inverse qui opère, chez l’un et l’autre, entre esthétisation de la politique et politisation de l’esthétique. (shrink)

_Riassunto_: L’obiettivo di questo lavoro è tentare di estendere all’evento educativo l’approccio fenomenologico di Fuchs, basato sulla “mente incarnata” e, dunque, su una concezione olistico-ecologica della relazione tra l’individuo personale e il mondo. Muovendo dalla fenomenologica classica di Husserl, vorremmo dunque applicare tale approccio alla _Bildung_ steiniana, per poter valutare in quali modi una _pedagogia fenomenologica olistico-ecologica_ sia oggi sperimentabile nei contesti educativi. A tale scopo, oltre alla costituzione di una _Bildung _come _autopoiesi_, ossia ad una “formazione dall’interno” nella intima (...) relazione tra formatore e formando – dove l’attore principale è proprio il formando –, vorremmo proporre lo strumento sperimentale della _Scheda di Osservazione Sospensiva_ con la finalità di raccogliere _dati qualitativ_i mediante la “presentazione”, in senso puramente fenomenologico, di ciascun formando e di poterli utilizzare, insieme al formando medesimo, per lo sviluppo e il _dispiegamento_ _consapevole_ del proprio Sé. _Parole chiave_: Fenomenologia applicata; Bildung; Approccio olistico; Approccio ecologico; Incorporazione _The qualitative Bildung. A possible phenomenological application of Fuchs’ “holistic-ecologic” approach to educational event_ _Abstract_: The aim of this paper is to extend Fuchs’ phenomenological approach, which is grounded in the concept of the “embodied mind” and an ecological, holistic understanding of the relationship between the individual and the world, to the educational event. Building on Husserl’s classical phenomenology, we aim to apply this framework to Stein’s _Bildung_, with the goal of exploring how a _holistic-ecological phenomenological pedagogy_ might be applied and tested in contemporary educational contexts. In this regard, we seek to establish _Bildung_ as _autopoiesis_, or “self-formation from within”, within the intimate relationship between educator and learner, where the primary actor is the learner themselves. To this end, we propose the use of the _Suspensive Observation Notebook_ as an experimental tool for collecting qualitative data through the “presentation” of each learner in a strictly phenomenological sense. This will allow both the educator and the learner to use the data for the _conscious development _and_ unfolding _of the learner’s sense of self. _Keywords_: Applied Phenomenology; Bildung; Holistic Approach to Education; Ecologic Approach to Education; Embodiment. (shrink)

Die hier vorgelegten Untersuchungen nehmen ihren Aus­ gang von einem Problem, dem ich bereits in dem Vortrag "Berufsstudium und Allgemeinbildung" (1920) und dem Buche "Erkenntnis und Leben" (1923) nachgegangen bin: dem Pro­ blem nämlich, ob, inwieweit und in welchen Formen die Ar­ beit an und in der Wissenschaft der "Bildung" des ganzen Menschen dienen könne. Sie überschreiten den dort gezogenen Rahmen, indem sie sich vornehmlich mit dem Kreis von m e t a p y s h i s c (...) h e Fragestellungen n beschäftigen, der in den genannten Schriften gestreift, aber nicht als solcher in An­ griff genommen war. Insbesondere jene letzten Seinszusam­ menhänge, welche, nicht ohne Verschulden der beteiligten Fachwissenschaften, durch die vielerörterten und -beklagten Irrgänge des "Natur a 1 i s m s" u wie des sogenannten "H i­ s t o r i s m s" u verdunkelt worden sind und immer noch ver­ dunkelt werden, sollen hier in der grundsätzlichen, d. i. w i s­ s e n s c h a ich- f t 1 philosophischen Form behandelt werden, der sich die einschlägigen Erörterungen nur allzu oft zum Schaden der Sache entzogen haben. Ungesucht ergab sich in diesem Zusammenhange die Möglichkeit, einige der in meiner.. Kulturphilosophie (Individuum und Gemeinschafts, 1926) e- wickelten Gedankengänge fortzuführen und in ihre prak­ tischen Konsequenzen hinein zu verfolgen. 1. Vorwort IV Man wolle die zahlreichen Stellenangaben, die auf die hier genannten Schriften Bezug nehmen, zugleich als Hinweise auf die daselbst herangezogene sonstige LHeratur verstehen. (shrink)

Die Bildung und ihre Theorie erfreuten sich innerhalb des deutschsprachigen Raums lange Zeit sowohl in der Philosophie als auch in der Pädagogik grosser Beliebtheit und fanden allgemein Anerkennung. Das schien auch ganz natürlich zu sein, ging es doch dem philosophischen Denken und den pädagogischen Bestrebungen im Zuge der Aufklärung gemeinsam um die Schaffung und Erweiterung eines gebildeten Bewusstseins. Allerdings blieb dieses Ansinnen nicht unumstritten, mehrten sich doch die Stimmen derer, die aus unterschiedlichen Gründen dem typisch neuzeitlichen "Standunkt der (...) class='Hi'>Bildung" misstrauen, weil er, kaum dass er sich in einer breiten Öffentlichkeit etablieren konnte, schon bald in den Verdacht einer elitären Verblendung und der Entfernung geraten sollte. Damit hatten sich die Rollen vertauscht. Wurde die Bildung anfangs als Weg zur Befreiung von geistiger und politischer Bevormundung angepriesen, so wurde ihr im Zuge einer radikalen Gesellschafts- und Kulturkritik nun vorgeworfen, durch falsche Versprechungen das öffentliche Bewusstsein in die Entzweiung einer gedoppelten Wirklichkeit getrieben zu haben. Angesichts dieser zwielichtigen und in sich widersprüchlichen Situation stellte sich nun generell die Frage, ob es sich bei dem Begriff der Bidlung nicht überhaupt nur um einen begrenzten Gedanken handet, der nicht zu hoch belastet werden sollte. (shrink)

This study aims to critique the concept of active learning in childhood education based on Hegelian Bildung. We have defined childhood education from the perspective of Hegel’s Bildung in The Phenomenology of Spirit. We describe childhood education as a ‘primary Bildung’ having the aim of ‘entering into the conceptual world’. This aim indicates that children can and are required to express their experiences in conceptual language. Finally, we critique the conceptual components of active learning from the Hegelian (...) point of view and suggest three alternative components: ‘child-educator interaction’, ‘understanding historical knowledge’, and ‘addressing concrete-abstract affairs.’ We suggest that the concept of active learning needs to be replaced by ‘Communicative-Interactive Learning (CIL)’. CIL takes both objectivity and subjectivity into account during the process of knowledge formation in education. (shrink)

Rev. version of the author's Habilitationsschrift, Martin-Luther-Universitèat.

The article considers the theme of Bildung and the educational process in the work of Mikhail Bakhtin, with reference to the philosophical tradition in which his ideas stand. This tradition is traced through the work of Hegel, von Humboldt and the Marburg neo-Kantian Paul Natorp. It is shown that Bakhtin’s central essays on the novel are permeated with ideas about education, and that the strengths and weakness of the ideas can be understood only with reference to their philosophical sources. (...) What becomes apparent is the need to root Bakhtin’s illuminating reflections on the relationship between language, world view and the educative role played by the novel in an account of the institutional structure of the society in which they are embedded. (shrink)

Journal of Philosophy of Education, EarlyView.

This paper develops work undertaken by the After Religious Education project which seeks to reimagine Religious Education in schools for a context in which both religious and non-religious worldviews are taken seriously. One of the longstanding challenges for RE teachers in schools in England has been how to reconcile the broad range of aims and purposes it is supposed to support in a context in which RE is increasingly perceived as confused, inconsistent, and irrelevant. Through a discussion of selected meanings (...) and histories of ’Bildung’, from Eckhart through Heidegger culminating in Biesta’s renunciation of the term, this paper considers whether Bildung could offer a way to rethink the educational purposes of RE. It explores how the varied and competing purposes of RE might be harmonized partly because this concept provides an educational direction without over-specifying the destination: it invites ‘unbidden’ aspects to enter educational processes. (shrink)

Dass Bildung und Religion zusammengehören, ist begründungsbedürftig geworden. Vielfach scheint Religion als ein altertümliches Relikt einer vergangenen Epoche. Aber auch die Frage nach dem, was Bildung wesentlich ausmacht, ist keineswegs geklärt, sondern wird durch die starke Fokussierung auf die Frage nach den Kompetenzen umso drängender gestellt.Georg Hardecker antwortet auf diese beiden Fragen mit der Freilegung des systematischen Profils von Schleiermachers Bildungsverständnis. Bildung ist demnach nicht auf den Erziehungsvorgang beschränkt, sondern versteht Bildung als ein fundamentales Phänomen des (...) Sein, des menschlichen Zusammenlebens und des individuellen menschlichen Werdens. Dabei wird Bildung relational beschrieben: Als Ausdifferenzierung des Bezogenseins, als Reintegration des Ausdifferenzierten in ein Ganzes und als Ausdruck von Wahrheit. (shrink)

Die Arbeit formuliert einen zeitgemassen Bildungsbegriff, der sich dennoch nicht in dem technologischen Kompetenzdenken erschopft, das den gegenwartigen Mainstream von Bildungstheorie und Didaktik so nachhaltig pragt. Dies erfolgt auf der Grundlage des hermeneutischen Verfahrens, welches Hannah Arendts Kant-Rezeption zugrunde liegt. Bildung wird als praktischer Prozess verstanden, durch den Formen der Weltorientierung erschlossen werden. Zudem wird deutlich gemacht, auf welche Weise philosophische Bildung eine wichtige Rolle fur die politische Bildung von Schulerinnen, Schulern und allen sich Bildenden uberhaupt spielt. (...) Diese genuin politische Perspektive schliesst eine Lucke in der philosophiedidaktischen Forschung der letzten Jahrzehnte. (shrink)

The paper focuses on Hegel’s concept of Bildung and its significance for his account of the concrete subjectivity. It is pointed out that it would be a misinterpretation of Hegel's account of Bildung to reduce it either to a merely individual intellectual event (education, narrowly construed) or to economic production. In Hegel, Bildung is a real historical process that takes place within the life of any individual, any culture and (in principle) even the human race. That is (...) a concrete universal process in which we human beings necessary participate and through which we become aware of ourselves and our natural and social environment. The link Hegel sets between the process of individual enculturation and Bildung of “cosmic” spirit indicates the essential interdependence of individual and universal in social and cultural life. Just as there is noindividuality without the individual’s participation in the universal social and cultural life, there cannot be achieved any universal context without activity of the individuals. In the process of enculturation, the individual (here as a collective historical subject,humanity at large) creates culture and at the same time creates himself through culture. (shrink)

The explosive emergence of net-based learning in higher education brings with it new possibilities and constraints in teaching and learning environments. This edited collection considers how the concept of Academic Bildung - a term suggesting a personal educational process beyond actual educational learning - can be applied to net-based higher education, drawing on Scandinavian research to address the topic from both a theoretical and practical standpoint. Chapters explore the facilitation of online courses and argue how and why universities should (...) involve dimensions of Academic Bildung on both a strategic and technological pedagogical content level.The book is structured in three parts: Part I frames the current state of net-based learning and introduces Bildung as a concept; Part II contains a set of 4 case studies in Norway, Sweden and Denmark, also including a fifth study that looks at Scandinavian approaches to teaching and learning in comparison with data from USA, UK, Australia and Canada; Part III provides a synthesis of theories and cases to examine whether a Scandinavian orientation can be discerned. Contributions suggest that in order to address one of the fundamental functions of higher education, the ability to produce new knowledge, the Academic Bildung of the students has to be in focus. Grounded in theoretical and empirical discussion, this book will appeal to researchers and academics in the field of higher education as well as personnel who work with teaching and learning with technology, and academics interested in the question of Academic Bildung. (shrink)

Die vorliegende Studie zum Problem einer wissenschaftlichen Bildung, die hoheren Anforderungen subjektiv und objektiv genugte, erhebt nicht den Anspruch, den Gegenstand in geistesgeschichtlicher und systematischer Hinsicht vollstandig darzustellen. Wohl aber will sie in verschiedenen Anlaufen auf eine philosophisch-didaktische Fragestellung aufmerksam machen, die uns trotz aller Fortschritte in den Einzelwissenschaften zu entgleiten droht. Dabei kann beim gegenwartigen Stand der offentlichen Diskussion nicht einmal mit Sicherheit ausgemacht werden, was uberhaupt auf dem Hintergrund der eigenen Geschichte unter einer wissenschaftlichen Bildung zu (...) verstehen ist, und welchen Anspruchen sie genugen mu, um in sich verstandlich und konsistent zu sein. (shrink)

The notion of Bildung comes to prominence in the second half of the eighteenth century. It was originally conceived to capture the cultural conditions by which an individual becomes a moral agent. In Hegel’s thought, it develops a much more expansive role; it is at the heart of his socio-historical project. Bildung is Hegel’s theory of culture, but for Hegel, is not just the way in which individuals are cultivated, the process by which individuals internalise the norms of (...) their society, or develop their autonomy. This paper argues that Bildung is key to understanding normative change and has a critical and underappreciated role in the development of world history. It is also at the heart of Hegel’s challenge to the dualism of nature and culture. (shrink)

The purpose of this paper is to reconsider the role of humanistic education played in the cultural project of the early German Romanticism through tracing back to Plato’s idea of philosophical cultivation. Like Plato, the early German Romantics postulate Bildung or the education of humanity as the central goal or the highest aspiration for the cultural practice of mankind in order to settle the fundamental problems concerning the social and political crisis. This attitude is similar to Plato’s critique of (...) the degenerate regime in the guise of democratic politics. There is an apparent and inevitable divergence between Plato’s aristo-cracy and the Romanticism poesie-cracy. That is to say, the early German Romanticism wagered a war against ancient moral idealism represented by Plato and finally turned it on its head, but they write a paradigmatic apocalypse of the soul for moderns. (shrink)

Em seu livro Mente e Mundo John McDowell pretende superar a oscilação entre duas abordagens que pretendem mediar à relação entre as mentes e o mundo, de um lado temos o mito do dado dizendo que os pensamentos precisam de uma coerção a partir do mundo exterior, e do outro lado temos o coerentismo que apresenta a ideia de que apenas uma crença pode justificar outra crença. Para defender sua abordagem e naturalizar as capacidades conceituais, situando a espontaneidade na natureza (...) sem reduzi-la no interior do reino da lei. A natureza humana seria então uma segunda natureza que não é só formada a partir das capacidades adquiridas no nascimento, mas que são formadas também a partir da Bildung. Ao lançar mão dessas noções, McDowell traz a discussão das ideias de Han-Georg Gadamer sobre a experiência de abertura para o mundo através da linguagem. Deste modo, a intenção do presente artigo é de discutir sobre as implicações das noções de Bildung e segunda natureza na obra de McDowell buscando um maior esclarecimento a partir da influência e das interpretações de Gadamer. (shrink)