Es gibt eine spezifisch hebräische Kultur der Bildung – das ist der Leitgedanke dieser Grundlegung. In dieser Kultur der Bildung spielt neben Aspekten wie Freiheit und Individualität ein bestimmtes Verständnis der Verantwortung des Menschen gegenüber sich selbst, der Mitwelt und der Umwelt eine entscheidende Rolle.
Dabei wird der Mensch als ein Wesen verstanden, das von der unaufhebbaren Gleichzeitigkeit von Entfremdung (Sünde) und Freiheit (als Befreiung) geprägt ist. Mit »hebräisch« wird dabei ein kultureller Überlieferungskontext bezeichnet, der sich in den Schriften der hebräischen Bibel gebündelt hat. Schöpfung und Sündenfall, Befreiung und prophetische Kulturkritik werden mit Blick auf das Bildungsmotiv anthropologisch ausgedeutet. Insgesamt entfaltet der Hebräische Humanismus nicht nur ein Verständnis von Kultur und Bildung, sondern kann insgesamt als eine bestimmte Ausprägung einer Kultur der Bildung verstanden werden. Der Hebräische Humanismus bildet die gemeinsame Grundlage für entsprechende Strömungen im Judentum, Christentum und Islam.
The Lost Mirror traces cultural patterns in which the interpretation of learning and education was developed against the backdrop of Hebrew thought.
The appreciation of learning is deeply rooted in the Hebrew way of thinking. Learning is understood as an open and history-conscious engagement of man with culture. The consciousness of history is shaped by the motif of the unavailability of the “other” and the difference to this “other”. This “other” is traditionally remembered as “God”, but may also be reflected in the motifs of the other person or the other society. The Lost Mirror reminds us
of a deficit, which is that in our everyday thinking and everyday action, we usually hide, forget and partly suppress the meaning and presence of the unavailable other. The book approaches this thinking through portraits of people such as Hannah Arendt, Leo Baeck, Walter Benjamin, Agnes Heller, Emanuel Levinas, and others.
“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.
On Shaky Foundations. An Essay on the Problem of Investigating the Quality of Education in Childhood Studies
Over the last two decades, early childhood education has become a well-established subdiscipline of German educational research. This is due to its claim to generate important insights to the normative question of high-quality education by using empirical social science research methods. However, normative questions cannot be answered empirically according to a modern understanding of social science, in which the legacy of empiricism is still prevalent in terms of the fact-value dichotomy. After elaborating on this problem, we present a stance towards science, which might serve as a starting point for non-empiricist but still empirical scientific engagement in questions of quality in early childhood education.
The Resilient Self? A Vulnerability Theoretic Attempt Concerning a Pedagogical ›Real Fiction‹
The article emphasizes current social science discourses in which different vulnerable subject types are invoked. It is based on Alain Ehrenberg’s thesis that the change of subjectivation forms can be demonstrated by the change of dominant disease patterns. Finally, the now prominent ideal type of the resilient self is subjected to critical reflection and put into relation with postfordist modes of production.
The Fragility of Tact. A Reconstruction of a Fluid Moment
Fragility seems to imply that tact is something that is already known, that it is a whole (and that must be kept from breaking), that it is identifiable and even objectifiable. This idea of fragility refers to Muth’s definition of tact as a ›Unverfügbarkeit‹ and Zirfas’ investigations of an ethnographic ›Abstandsbestimmung‹ in social situations, which implies rather something elusive, evasive and intangible. In this present text, fragility is meant as a metaphorical perspective of a fluid moment, which is gone while trying to keep it. These pictures of movements are basically linked with the ontology of becoming by Deleuze and Guattari.
The Fragility of Orders as the Price of Freedom. From the Ordo Thought of the Middle Ages to the Modern Order Concepts
The basic tension between order and freedom, which still lies behind today’s talk of the fundamental fragility of all orders, results from the superficial immediacy of medieval order thinking and modern freedom thinking. In close connection to the concept of reason and its instances of attribution, God (›absolute reason‹), the world (›objective reason‹) and man (›subjective finite reason‹), the epochal transitions in the history of the dialectic of freedom and order can be interpreted as a coherent problem connection up to modernity. In modernity, the recognized legitimacy of orders presupposes their constitution by freedom. The price that must be accepted if concrete political, economic and social orders are to be called ›orders of freedom‹ is the fragility of all finite orders.
The New Cybernetic Order. Thoughts on the Cybernetic Governing of Education
After an attempt to determine key features of cybernetics (Chapter 1) and the consideration of the conditions of the cybernetization of the present (Chapter 2) the article takes a closer look at three fields (Chapter 3): empirical educational research, governance and finally the cybernetic self. The three areas coincide in the critical question of the controllability of pedagogical processes and mutually condition and legitimise each other. The central thesis is that these fields are closely connected and that cybernetization of education entails a depoliticization (Chapter 4).