Zusammenfassung
Der Beitrag widmet sich einer systematischen Verhältnisbestimmung von Phänomenologie und Erziehung als Gegenstand erziehungswissenschaftlicher Beschreibung. Dabei wird eine von Gert Biesta eingeführte Unterscheidung zwischen deutscher und angloamerikanischer Perspektive auf das Feld der Erziehung verwendet. Davon ausgehend werden dann zum einen der Ansatz der Phenomenology of Practice und zum anderen eine phänomenologisch fundierte Konzeptualisierung von Erziehung unterschieden, wobei die Phänomene Erziehung und Phänomenologie (als Thematisierung der Erziehung) in produktiver Spannung zueinander gehalten und auf den Bereich der pädagogischen Praxis als Erfahrung bezogen werden.
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Notes
- 1.
The term ‘moral’ is in this context used on a level with Zygmunt Bauman’s use of the term in his book Postmodern Ethics (1993), as an expression of the personal responsibility of the human being for the other. This differs from the term ‘normativity’ understood as a conventional or shared responsibility. “Morality is given” Bauman writes (1993, p. 71); moral exists prior to fellowships and relates to the responsibility for seeing the other before I am in a concrete situation and aim for a solution. Bauman directs our attention toward a responsibility for the other that goes beyond that, which can be expected in return from the other in an agreement of mutual and just norms. Moral is the personal responsibility for the other without “knowledge of what is to be done, the unfulfilled task, not the duty correctly performed” (ibid., p. 80). The postmodern understanding of moral is oriented to the other as other, self-critical in basis, and should not be mistaken for moralism, which is an orientation toward fault finding and superior knowledge on behalf of others.
- 2.
It might make sense to some readers to differentiate existential pedagogy (Bollnow) from traditional enlightenment pedagogy. Mündigkeit/autorithy is not necessarily an existential aim of Bildung but a rational one, which is built on the logo-centric conception of man.
- 3.
http://www.ehea.info/Uploads/about/BOLOGNA_DECLARATION1.pdf. (Accessed October 2014)
- 4.
There is a long and critical discourse on morality and normativity to be mentioned here, including representatives from Phänomenologische Erziehungswissenschaft and Geisteswissenschafliche Pädagogik respectively.
- 5.
The pedagogical relation as described and interpreted here is related to the Dutch phenomenological tradition, referred to today as Phenomenology of Practice (e.g. van Manen 2014). The Dutch School of Phenomenology is inspired by the Geisteswissenschaftliche Pädagogik of the 1960’s, and Van Manen’s contribution to this tradition is explored in his books Researching Lived Experience (1997b) and Phenomenology of Practice (2014), and in a number of papers (e.g. Levering & van Manen 2002, van Manen 1997a).
- 6.
- 7.
Following Fink, Rombach and Meyer-Drawe, phenomenological pedagogy is first a philosophical discipline, which is built on the phenomenological key term or category “experience”.
- 8.
Cf. Husserl 1901.
- 9.
There is of course a difference between phenomenological educational theory as the science of experience and the concrete existential and experiential events, as the latter is the primary source of phenomenological educational theory and the basis of the knowledge about the world (cf. e.g. Merleau-Ponty 1962, preface).
- 10.
Cf. http://www.etymonline.com, search term: ‘pathic’, Accessed October 14th 2014.
- 11.
Stepping back in order to let a phenomenon show itself and always having to see a phenomenon as something is the intention and precondition respectively of hermeneutic phenomenology. The two terms ‘hermeneutic’ and ‘phenomenology’ are seemingly contradictory—in fact they are not, according to Phenomenology of Practice (2014), the phenomenological orientation advocated by Max van Manen. Every description is at the same time an interpretation according to Gadamer (1986). A description points to something as it “is not a reading in of some meaning, but clearly a revealing of what the thing itself already points to—we attempt to interpret that which at the same time conceals itself” (ibid., p.68). An interpretation, on the other hand, is a pointing out of a particular meaning, as “when we interpret the meaning of something we actually interpret an interpretation” (ibid.).
- 12.
Van Manen on his methodological website (http://www.phenomenologyonline.com) describes the phenomenological reduction like this: “‘Reduction’ is the technical term that describes a phenomenological device, which permits us to discover what Merleau-Ponty (1962) calls ‘the spontaneous surge of the lifeworld’. The aim of the reduction is to reachieve what he describes as a ‘direct and primitive contact with the world’ as we experience it –rather than as we conceptualize it”. He continues: “Of course, we need to realize as well that in some sense nothing is simply ‘given’ –human intentionality always already predisposes us to perceive things in certain ways (logically, consistently, conceptually, clearly, etc.). The ‘meaning-structures’ of reflective experience can never fully imitate lived experience, from which they were reduced. Nevertheless, the techniques of phenomenological reflection aim to bring about a state or condition of phenomenological ‘seeing’ or understanding that is as much an experience of meaningfulness as it is a form of knowledge”, Accessed October 15th 2014.
- 13.
The word poesie has its roots in the Greek word poiēsis, which means making, fabrication, poetry, and poem. But poesie also has a narrower meaning than the original poiēsis that applies especially to writing in verse as opposed to prose. Heidegger’s notion of Dichtung has its etymological roots in the Latin word dictare, meaning to invent, to write, or to compose verses. This notion has a wider meaning than poesie and applies to all creative writing. Heidegger uses Dichtung in a narrow and in a broad sense: in the narrow sense it refers to poetry; in the broad sense it refers to the original meaning of inventing, writing, and composing (cf. Inwood, 2006). For scholars within the tradition of the Dutch School, it is this latter meaning of the Heideggerian Dichtung that establishes language as poetic and expressive (cf. Henriksson & Saevi 2009, p. 49).
- 14.
The basis for this line-up is from Max van Manen’s (2011) methodological website: http://www.phenomenologyonline.com.
- 15.
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Saevi, T. (2015). Phenomenology in educational research: controversies, contradictions, confluences. In: Brinkmann, M., Kubac, R., Rödel, S. (eds) Pädagogische Erfahrung. Phänomenologische Erziehungswissenschaft, vol 1. Springer VS, Wiesbaden. https://doi.org/10.1007/978-3-658-06618-5_2
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