[International Board: Roger Behrens (Germany), Mirka Dickel (Germany), Norm Friesen (USA), Alex Lautensach (Canada), Euler R. Westphal (Brazil)]
The book series “Culture and Education” includes publications about both the theory and the practical implementation of education. The volumes are selected with regards to the manifold connections among different understandings of culture. At a time of the ongoing quantification and numerical comparison of education processes, the publications of this series share the idea that education is a fundamental and anthropological element of man’s culture. The different volumes of this series focus on the idea that the human being is inseparably connected to, and even dependent with and on, learning. However, learning is always realized in specific cultural contexts.
Examples of this are the relationships between education and religion, education and literature, education and politics or education and aesthetics. With this plurality of possible connections in mind, the series broaches the issue of the relationship between culture and education with regards to three distinct methodological approaches.
First, the series includes work on foundational research that becomes manifest in publications about the philosophy of education. Second, the series includes publications on fundamental ideas of education and their realization in different historical constellations and/or significant works on educational theory. Third, the series includes publications which address the relationship between culture and education from a comparative perspective. These volumes attempt to broaden the intercultural discussion on learning as an anthropological constant.
“School as counter-public” is the hermeneutic key with which Ralf Koerrenz interprets the school model of the Jena Plan. Similar to the Dalton-Plan or the Winnetka-Plan, the Jena Plan is one of the most important concepts of alternative schools developed in the first half of the 20th century as part of the international movement for alternative education, the “World Education Fellowship”. Peter Petersen’s “Jena Plan” concept must be understood from his educational philosophical foundations. The didactic levels of action at school (teaching, learning) as well as the reflection of theory in pedagogical practice are made understandable by “school as a counter-public”. Not least with a view to the today’s Jena Plan schools, the question is asked for a context-independent core of what makes a school a Jena Plan school. The opportunities and ambivalences of the model thus become equally visible.
The purpose of this study about theological aspects of culture and social ethics is to investigate the relation between the theological tradition arising from Luther and the cultural immateriality which is culturally expressed in material progress and work. It is necessary to remember that it was Protestant theology itself that enabled this secularization process. Protestantism and modernity with its secularization proposal are processes that condition one another. Paul Tillich calls modernity and secularization the “Protestant Era” in the context of the Western culture of economic progress. It was mainly the theological tradition of the Enlightenment that separated the kingdom of the right from the kingdom of the left, law and gospel, creation and redemption, in such a way that the scope of creation became so autonomous that it dismissed the justification through the work of Christ, the gospel.
West-Eastern mirror discusses the formative cultural traditions in Germany/Europe and China with a special focus on the increasingly important aspects of “Virtue and morality”. At present, there are increasing difficulties in understanding the ‘other’ in their cultural framing. In view of the fact that economic or scientific exchange on an international level is a matter of necessity, in recent years the need to ensure the cultural prerequisites has become even more urgent. First, the title deals with the cultural influences in Europe (Judaism, Christianity, Enlightenment) and China (Confucianism, Taoism, Buddhism). In the second part, the focus encompasses a dialogue of European philosophy, with Rousseau, Herbart, Gadamer and Hegel.