Stein M Wivestad | NLA University College (original) (raw)
Papers by Stein M Wivestad
Nordisk tidsskrift for pedagogikk & kritikk, 2021
Dette bokessayet samtaler med Lars Løvlies bok Politisering og pedagogisk motstand: Veien til en ... more Dette bokessayet samtaler med Lars Løvlies bok Politisering og pedagogisk motstand: Veien til en barne orientert praksis (2021). Boken er relevant for alle som har valgt oppgaven med å oppdra og undervise barn, eller som forbereder seg til denne oppgaven. Boken er et humaniora-studium i essayform som konkretiserer hvordan pedagogisk forskning er og bør vaere noe mer enn forskning med naturvitenskap som forbilde. Den er et kall til å våge å gjøre motstand mot administrative krav som forstår oppdragelse og undervisning som en form for produksjon. Den inviterer til å stille grunnleggende spørsmål som vi ikke blir ferdige med å samtale om. Den oppfordrer til å velge forskningsprosjekter der det å lytte til barnas stemme og det å leve i relasjon med barna blir undersøkt naermere. Boken kan fremme pedagogisk visdom og kjaerlighet. Kan visdom og kjaerlighet vaere ledestjerner når vi søker etter veien til en barneorientert praksis, en praksis som fremmer barnas frihet under nødvendig tvang?
Studies in Philosophy and Education, Aug 18, 2012
What are the conditions required for becoming better human beings? What are our limitations and p... more What are the conditions required for becoming better human beings? What are our limitations and possibilities? I understand ''becoming better'' as a combined improvement process bringing persons ''up from'' a negative condition and ''up to'' a positive one. Today there is a tendency to understand improvement in a one-sided way as a movement up to the mastery of cognitive skills, neglecting the negative conditions that can make these skills mis-educative. I therefore tell six stories in the Western tradition about conditions for a combined improvement process. The first three stories belong to our cultural ABC: an Aristotelian story about moral wisdom which brings people up from being enslaved by passions and up to a good life of virtues; a Biblical story about God's word bringing listeners up from a self-centred life and up into creative work as God's fellow workers, and a short Cave story by Plato about liberation-up from living by common illusions and up to enlightenment from what is perfectly good. The subsequent three stories interpret and actualise these basic stories in different ways: a story about moral wisdom and divine love (Thomas Aquinas), a story about individual freedom and rationality (Immanuel Kant), and a story about the love that builds us up as equal human beings (Søren Kierkegaard). These stories may directly guide us adults-and indirectly the children and youth who learn from our examples-when we struggle to become better human beings. Keywords Upbringing Á Stories Á Moral improvement Á Moral wisdom Á Upbuilding Á Unconditional love Education as ''Upbringing'' The human being [der Mensch] shall make himself better, cultivate himself, and, if he is evil, bring forth morality in himself. If one thinks this over carefully, one finds
Phenomenology & practice, Nov 22, 2014
Thanks to Norm Friesen, Mollenhauer's interesting and challenging text, which is especially diffi... more Thanks to Norm Friesen, Mollenhauer's interesting and challenging text, which is especially difficult to anglicise, is now available to a wider audience. Mollenhauer presents his book as a rough sketch of what Allgemeine Pädagogik (General Pedagogic) could bean outline of "a general study of Bildung and upbringing" (Mollenhauer, 2014, p. 9)-a daring project, which in my view is even more needed today than in 1983. Mollenhauer shows a way to a practically committed, historically-founded and futureoriented theory of emancipatory upbringing and education; built on reliable elements in the cultural and pedagogical tradition, which we, as responsible adults, should not forget, when we, together with the new generation, face present and future challenges. In this essay, I attempt a short interpretation of his sketch and give some brief evaluative comments in the final section. Pädagogik is not the same as "pedagogy". To mark the difference, I use instead the noun "pedagogic", and will give some reasons for this choice, reasons that I see as important for the translation of Mollenhauer into English.
Journal of Moral Education, 2023
How can an open access database annotating pictures, films, music and texts support adults as exi... more How can an open access database annotating pictures, films, music and texts support adults as existential exemplars? This article explores the opportunities of a Norwegian database called the OE-database. Its target group is all adults who want to become better exemplars for children through encounters with art and conversations in small groups. Educational sources contain many annotations of art and literature for the education of children and youth, but material for adults’ self-education, published in databases and thus easily accessible for all, are lacking. The article invites readers to a critical conversation on the purpose and potential of the OE-database and to create similar databases in other languages. The narratives that provide the foundation of the OE-database are influenced by Aristotle, Thomas Aquinas and Søren Kierkegaard. The article highlights Kierkegaard’s concept ‘upbuilding’ (edification) and three stages in a process that encourage adults to let themselves be ‘built up’ as exemplars.
NLA Høgskolen: Fagutvikling og sjølforståing på kristen grunn,, 2020
Artikkelen sammenlikner NLA Høgskolens basis og formål ved oppstart av institusjonen i 1968 med g... more Artikkelen sammenlikner NLA Høgskolens basis og formål ved oppstart av institusjonen i 1968 med gjeldende basis og formål i dag. Det kritiske spørsmålet er hvordan høgskolens formål nå blir fulgt opp i praksis. Artikkelen har utgangspunkt i arkivmateriale som ikke har vært publisert tidligere: forarbeidet til og hele formuleringen av basis og formål fra 1968, og forarbeidet til dagens formuleringer. Den historiske situasjonen var annerledes i 1968, men flere av de folkepedagogiske utfordringene som utløste det sterke engasjementet for å starte NLA, er minst like aktuelle i dag. I hele NLAs historie har det vært et overordnet mål å fremme menneskelig danning ut fra en kristen forståelse av livet. Ved å tilpasse seg til det markedsorienterte og statlig støttede utdanningssystemet har imidlertid det å gi utdanning blitt det faktiske overordnede målet, mens det å fremme danning har blitt et lite synlig og underordnet redskap. Gjeldende formål og gode argumenter taler for at NLA Høgskolen bør profileres, ikke som en utdanningsinstitusjon, men som en motkulturell danningsinstitusjon som vil fremme oppbyggende danning.
Journal of Philosophy of Education, 2022
Abstract Innovations in genetics, nanotechnology and artificial intelligence involve the possibil... more Abstract Innovations in genetics, nanotechnology and artificial intelligence involve the possibility of enhancement of human attributes and capacities—offering humans innumerable opportunities for diverse, unprecedented experiences and developments both physically and cognitively. These new innovations, frequently associated with theoretical frameworks such as transhumanism, not only raise new ethical–pedagogical questions but also challenge the very meaning of education. Core educational concepts pertaining to the human being, personhood, and the educational self now need to be re-examined or rediscovered in confrontation with transhumanist values. In regard to this task, we investigate Bostrom's teleological approach towards transhumanist values, questioning his understanding of the human person and the inherent implications of a sensible agenda for education, situated within the broad humanist tradition. As an alternative to an educational prospect based on, or endorsing, transhumanist values, we adopt Spaemann's personalist program, implementing his distinction between ‘being someone’ versus ‘being something’. Defending an understanding of the person as someone, and not as a thing that shall be cultivated, we employ Spaemann's distinction between anthropocentrism versus anthropomorphism, recognising the importance of contextualising the human being in a broader existential, embodied framework, while acknowledging the critique of the anthropocene. Along these lines, we elaborate on an understanding of education and the educated person that, in our view, safeguards core human values. In the discussion, we draw on insights from Spaemann, Arendt, Kierkegaard and Gadamer.
Phenomenology & Practice
Mollenhauer presents his book as a rough sketch of what Allgemeine Pädagogik (General Pedagogic) ... more Mollenhauer presents his book as a rough sketch of what Allgemeine Pädagogik (General Pedagogic) could be – an outline of "a general study of Bildung and upbringing" (Mollenhauer, 2014, p. 9) – a daring project, which in my view is even more needed today than in 1983. Mollenhauer shows a way to a practically committed, historically-founded and future-oriented theory of emancipatory upbringing and education; built on reliable elements in the cultural and pedagogical tradition, which we, as responsible adults, should not forget, when we, together with the new generation, face present and future challenges. In this essay, I attempt a short interpretation of his sketch and give some brief evaluative comments in the final section.
Studies in Philosophy and Education, 2013
At the end of the 1950s Otto Bollnow connected existential philosophy with education, and the exp... more At the end of the 1950s Otto Bollnow connected existential philosophy with education, and the expression existential education was later used by people such as Morris (1966), Segal (1998), and Maclaren (2008). Through this special issue we hope to contribute to the development of the concept of existential education and to an understanding of how existential education may be integrated into a general educational theory. Our point of departure when it comes to the definition of the concept of existential education is the article Kierkegaard, seduction, and existential education (Saeverot 2011, pp. 559-560). One of the key points that was stated there was that human beings do not possess an inner, objective truth. Thus existential education is not about obtaining objective truth, it is rather a matter of obtaining subjective truth. A premise of subjective truth is that one can never force upon another a meaning, persuasion or belief. The student must rather appropriate the existential communication from the teacher, make it into something subjective and personal, not only in order to think differently, but to start acting differently as well. Thus the notion of existential education, and this we are about to argue in more detail, stands in sharp contrast to the human capital theory, which is spreading in the current political and educational landscape. Take, for example, the modern knowledge society-in which knowledge is understood as a commodity that shall be converted for the best of community (Barnett 1994, p. 48). Therein, the modern employer provides, among other things, courses on motivation and well-being. The goal here is not only to improve the employee's motivation and well-being, but also to reduce absenteeism, and-not the
Journal of Philosophy of Education, 2008
Children as learners need adults who love them, even when the children are unable to give anythin... more Children as learners need adults who love them, even when the children are unable to give anything in return. Furthermore, adults should be able to make wise judgements concerning what is good for the children. The clarification of these principles and of their educational import has to start within our own cultural tradition. "Agape" (unconditional love, neighbour-love or charity) is a basic concept in the Christian tradition. "Phronesis" (moral wisdom, practical judgement or prudence) has a key position in the Aristotelian tradition. In his "Summa Theologiae" Thomas Aquinas has combined these traditions and ethical concepts, with "agape" (in Latin "caritas") as the commanding concept. The article will explore some key challenges and productive resources revealed by this combination for today's education and upbringing.
Journal of Philosophy of Education, 2011
A Special Issue of the Journal of Philosophy of Education, 2005, issue 2, contains an interesting... more A Special Issue of the Journal of Philosophy of Education, 2005, issue 2, contains an interesting ‘Philosophy of the Teacher’ by Nigel Tubbs. It rejects attempts in pedagogical traditions to ignore or avoid the contradiction between the teacher as master and as servant, and ends with an interpretation of ‘upbuilding’, a central concept in Søren Kierkegaard’s writings. According to Tubbs’ reading, the teacher’s patient struggle with herself in doubt is the basic condition for upbuilding, whereby the eternal’s perfect gift of love is given to the students. I maintain that the original Danish text does not fully support this interpretation and defend an alternative reading. The text says that the condition for receiving the perfect gift is itself a gift of God. Doubt is necessary, but if our doubt were sufficient, we could manage our lives without God, the condition for receiving the gift would not be a gift, and the possibility for receiving the gift would be spoiled both for teachers and students.
Norsk pedagogisk tidsskrift
Et program beskriver det som skal skje. Et program for pedagogisk studium og forskning gir rammer... more Et program beskriver det som skal skje. Et program for pedagogisk studium og forskning gir rammer og retning for virksomheten. Programmet står gjerne i starten av studieplanene som et «selvsagt» utgangspunkt. Artikkelen gjengir noen slike programformuleringer, og stiller det grunnleggende spørsmålet: Hva bør vaere programmet for pedagogisk studium og forskning? Hensikten med artikkelen er å formulere noen alternativer som kan danne utgangspunkt for videre diskusjon. Når vi taler om studier og forskning, er «lys» og «blikk» viktige metaforer. Tre bilder fra vår kulturs historie (mellomalderen, renessansen og postmoderniteten) gir en konkret erfaring av ulike blikk på pedagogikken. Programmet for pedagogikk som en selvstendig vitenskap ble formet i opplysningstiden. Andre utgangspunkter for diskusjonen av pedagogikk-begrepet gir det hellenske begrepet paideia, dvs. oppdragelse, danning, kulturarv; Aristoteles sin forståelse av paideia som forutsetning for phronesis, moralsk visdom-en generell dømmekraft som overskrider faggrensene; og Comenius sitt glemte program for pan-paideia-et program for universell oppdragelse og danning.
K. Gary (Ed.), A history of Western philosophy of education in the Middle Ages and Renaissance ance (Vol. 2, pp. 95‒120). Bloomsbury Academic., 2021
In the thirteenth century, the Roman Catholic Church, especially via monasteries, had controlled ... more In the thirteenth century, the Roman Catholic Church, especially via monasteries, had controlled Western education and culture for more than six hundred years. Monastic life, following the Rule of St. Benedict, initiated young persons into communal divine worship comprising hymns, psalms, lessons, and prayers. Five times every day the monks came together for worship. Their studies focused on the Scripture and the writings of the Church Fathers (see Chapter 1, this volume). With roots in the old religious and philosophical traditions from Athens, Rome, and Jerusalem, the commonplace view understood human beings not as independent and autonomous but as dependent on something above themselves, a perfect being in the center of the cosmos (the ordered universe as a whole). It became a custom for parents to offer some of their children to be brought up in a monastery as pueri oblati (children who are "handed over" or "oblated"). Most of the formal education of the time prepared students for positions in the church. After the fifth century, Latin was the common language, and much of the Hellenic philosophy was forgotten. Aristotle's logical works were translated into Latin, but it was not until the twelfth century, after contact with Jewish and Muslim philosophers, that other works of Aristotle and comments on them were made available in Latin. The rediscovery of Aristotle gave a new impetus to higher education. The Aristotelian texts offered a brilliant account of the human condition. This challenged both Jews, Muslims, and Christians and instigated intense theological and philosophical debates (MacIntyre 2009: 43-60). 97 In tandem with the discovery of Aristotle, a type of academic center called studium generale, institutions that would later become universities, were striving to be relatively independent and "free from undue ecclesiastical or secular control" (Cobban 1975: 22)-a precursor of modern academic freedom. Also noteworthy at the time was the spiritual awakening that included the founding of the Franciscan and Dominican orders. Dominic founded his order in 1217 because he had experienced a decay in ordinary Christian life (Healy 2003: 24). He recognized the need for preachers who could go out into the world, preach in the vernacular languages, defend the Gospel, listen to confessions, and give advice on practical questions. Religious life expanded outside of its monastic setting and into the burgeoning cities of Europe.
Phenomenology and educational theory in conversation: Back to education itself, 2021
This chapter highlights the difference between two metaphors that have been used to describe the ... more This chapter highlights the difference between two metaphors that have been used to describe the education process: Education as production leads up to future products that are desired, while education as e-duction or upbringing leads out of insufficient or bad initial conditions. Both metaphors presuppose improvement and ought to be combined. How? Should production of skills and development or should e-duction as upbringing get the governing position in education? Contemporary education is dominated by production of specific human qualities with economic value. This is criticized via Peters, Dewey and Eisner, who understand education broader as production of human growth and development. However, education becomes onesided if we solely focus on outcomes. Latin words connected to education like eductio, eruditio and educatio (the prefix e or ex means out of) can be understood as translations of paideia, a process that brings out of an imperfect condition and up to a more perfect one-as determined by the ultimate end. The meaning of e-duction or upbringing is clarified through references to Plato, Aquinas, Comenius and Patočka. Humility lets us only hope for relative improvements. Perfection is a gift. Education should be governed by e-duction combined with production that contributes to the e-duction.
Norsk Pedagogisk Tidsskrift, Feb 25, 2010
Utdanningsvitskap som omgrep og trend Frå 90-talet har det vore ny interesse for å nytte forsking... more Utdanningsvitskap som omgrep og trend Frå 90-talet har det vore ny interesse for å nytte forsking i styringa av samfunnsinstitusjonar. Eksisterande pedagogisk forsking har vore heftig kritisert, og ein har understreka at laerarutdanning og pedagogisk innovasjon bør få sterkare forskingsmessig grunnlag. I denne konteksten har 'utdanning' slått igjennom som hovudomgrep for pedagogisk praksis i staden for 'oppseding og undervisning', mens 'utdanningsforsking' og 'utdanningsvitskap' synest å fortrengje 'pedagogisk forsking' og 'pedagogikk'. Vi vil dokumentere dette terminologiskiftet og bidra til diskusjon av konsekvensane. Kva kjenneteiknar utdanningsvitskap som omgrep og trend? Bør ein heller fornye tradisjonelle omgrep? Artikkelen viser korleis 'utdanningsvitskap' og 'utdanning' gradvis har blitt dominerande omgrep, og den skisserer uheldige konsekvensar for praksis og for definisjonar som styrer forskinga. Det synest ikkje å vere gode grunnar til å velje utdanningsvitskap som hovudomgrep. Sjølv om verbalforma forsking meir gir assosiasjonar til verksemda, og vitskap meir til resultata (Naess 1967:162) brukar vi i denne samanhengen omgrepa forsking og vitskap om kvarandre. Støtte til ikkje å lage eit skarpt skilje her finn ein f.eks. hos Rasmussen, Kruse og Holm som omtalar samanstillinga vitskapleg forsking som «en rettelig pleonasme» (2007:15).
Studies in Philosophy and Education, 2013
Both in formal situations (as school teachers, football trainers, etc.) and in many, often unpred... more Both in formal situations (as school teachers, football trainers, etc.) and in many, often unpredictable informal situations (both inside and outside institutions)-adults come close to children. Whether we intend it or not, we continually give them examples of what it is to live as a human being, and thereby we have a pedagogical responsibility. I sketch what it could mean to let ourselves ''be built up'', in a Kierkegaardian sense, on the foundation of unconditional love, presupposing that this love is possible for all human beings. Kierkegaard's Upbuilding discourses invite each reader to engage in a dialogue with the possibilities in the text. Thereby the reader may become aware of his or her present situation in life and see possible alternatives. These discourses or ''talks'' (taler in Danish) exemplify a manner of indirect communication which perhaps may be transferred to encounters with works of art in general: How could I let examples in literature, pictures, films and music invite and challenge me-to ask myself who I am right now and who I ought to be? My aim is to present an alternative to the instrumental advices that adults are given today. I attempt to clarify the leading concept ''upbuilding examples'', sketch the difference between upbuilding, education and Bildung, refer to works of art that seem to have upbuilding possibilities, and consider why upbuilding examples should be studied and how they could be studied in small self-governed groups of adults. Vision and Sources Dostoevsky has a thought-provoking comment to adults in The Brothers Karamazov: You pass by a little child, you pass by, spiteful, with ugly words, with wrathful heart; you may not have noticed the child, but he has seen you, and your image, unseemly and ignoble, may remain in his defenceless heart. You don't know it, but you may have sown an evil seed in him and it may grow, and all because you were not careful before the child, because you did not foster in yourself a careful, actively benevolent
Book Reviews by Stein M Wivestad
Journal of Philosophy of Education, 2011
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![Research paper thumbnail of [Review:] Renæssancen og humanismens rødder [af] Rune Engelbreth Larsen, Århus 2006](https://attachments.academia-assets.com/69688243/thumbnails/1.jpg)
](Nordicum-Mediterraneum: Icelandic E-Journal of Nordic and Mediterranean Studies, Volume 2 Issue 1, 2007
Review of Renæssancen og humanismens rødder [of] Rune Engelbreth Larsen, Århus 2006.
Drafts by Stein M Wivestad
Paper to the board meating of NLA University College in Bergen, 26. January 2022, discussing educ... more Paper to the board meating of NLA University College in Bergen, 26. January 2022, discussing education as formation (Bildung).
Nordisk tidsskrift for pedagogikk & kritikk, 2021
Dette bokessayet samtaler med Lars Løvlies bok Politisering og pedagogisk motstand: Veien til en ... more Dette bokessayet samtaler med Lars Løvlies bok Politisering og pedagogisk motstand: Veien til en barne orientert praksis (2021). Boken er relevant for alle som har valgt oppgaven med å oppdra og undervise barn, eller som forbereder seg til denne oppgaven. Boken er et humaniora-studium i essayform som konkretiserer hvordan pedagogisk forskning er og bør vaere noe mer enn forskning med naturvitenskap som forbilde. Den er et kall til å våge å gjøre motstand mot administrative krav som forstår oppdragelse og undervisning som en form for produksjon. Den inviterer til å stille grunnleggende spørsmål som vi ikke blir ferdige med å samtale om. Den oppfordrer til å velge forskningsprosjekter der det å lytte til barnas stemme og det å leve i relasjon med barna blir undersøkt naermere. Boken kan fremme pedagogisk visdom og kjaerlighet. Kan visdom og kjaerlighet vaere ledestjerner når vi søker etter veien til en barneorientert praksis, en praksis som fremmer barnas frihet under nødvendig tvang?
Studies in Philosophy and Education, Aug 18, 2012
What are the conditions required for becoming better human beings? What are our limitations and p... more What are the conditions required for becoming better human beings? What are our limitations and possibilities? I understand ''becoming better'' as a combined improvement process bringing persons ''up from'' a negative condition and ''up to'' a positive one. Today there is a tendency to understand improvement in a one-sided way as a movement up to the mastery of cognitive skills, neglecting the negative conditions that can make these skills mis-educative. I therefore tell six stories in the Western tradition about conditions for a combined improvement process. The first three stories belong to our cultural ABC: an Aristotelian story about moral wisdom which brings people up from being enslaved by passions and up to a good life of virtues; a Biblical story about God's word bringing listeners up from a self-centred life and up into creative work as God's fellow workers, and a short Cave story by Plato about liberation-up from living by common illusions and up to enlightenment from what is perfectly good. The subsequent three stories interpret and actualise these basic stories in different ways: a story about moral wisdom and divine love (Thomas Aquinas), a story about individual freedom and rationality (Immanuel Kant), and a story about the love that builds us up as equal human beings (Søren Kierkegaard). These stories may directly guide us adults-and indirectly the children and youth who learn from our examples-when we struggle to become better human beings. Keywords Upbringing Á Stories Á Moral improvement Á Moral wisdom Á Upbuilding Á Unconditional love Education as ''Upbringing'' The human being [der Mensch] shall make himself better, cultivate himself, and, if he is evil, bring forth morality in himself. If one thinks this over carefully, one finds
Phenomenology & practice, Nov 22, 2014
Thanks to Norm Friesen, Mollenhauer's interesting and challenging text, which is especially diffi... more Thanks to Norm Friesen, Mollenhauer's interesting and challenging text, which is especially difficult to anglicise, is now available to a wider audience. Mollenhauer presents his book as a rough sketch of what Allgemeine Pädagogik (General Pedagogic) could bean outline of "a general study of Bildung and upbringing" (Mollenhauer, 2014, p. 9)-a daring project, which in my view is even more needed today than in 1983. Mollenhauer shows a way to a practically committed, historically-founded and futureoriented theory of emancipatory upbringing and education; built on reliable elements in the cultural and pedagogical tradition, which we, as responsible adults, should not forget, when we, together with the new generation, face present and future challenges. In this essay, I attempt a short interpretation of his sketch and give some brief evaluative comments in the final section. Pädagogik is not the same as "pedagogy". To mark the difference, I use instead the noun "pedagogic", and will give some reasons for this choice, reasons that I see as important for the translation of Mollenhauer into English.
Journal of Moral Education, 2023
How can an open access database annotating pictures, films, music and texts support adults as exi... more How can an open access database annotating pictures, films, music and texts support adults as existential exemplars? This article explores the opportunities of a Norwegian database called the OE-database. Its target group is all adults who want to become better exemplars for children through encounters with art and conversations in small groups. Educational sources contain many annotations of art and literature for the education of children and youth, but material for adults’ self-education, published in databases and thus easily accessible for all, are lacking. The article invites readers to a critical conversation on the purpose and potential of the OE-database and to create similar databases in other languages. The narratives that provide the foundation of the OE-database are influenced by Aristotle, Thomas Aquinas and Søren Kierkegaard. The article highlights Kierkegaard’s concept ‘upbuilding’ (edification) and three stages in a process that encourage adults to let themselves be ‘built up’ as exemplars.
NLA Høgskolen: Fagutvikling og sjølforståing på kristen grunn,, 2020
Artikkelen sammenlikner NLA Høgskolens basis og formål ved oppstart av institusjonen i 1968 med g... more Artikkelen sammenlikner NLA Høgskolens basis og formål ved oppstart av institusjonen i 1968 med gjeldende basis og formål i dag. Det kritiske spørsmålet er hvordan høgskolens formål nå blir fulgt opp i praksis. Artikkelen har utgangspunkt i arkivmateriale som ikke har vært publisert tidligere: forarbeidet til og hele formuleringen av basis og formål fra 1968, og forarbeidet til dagens formuleringer. Den historiske situasjonen var annerledes i 1968, men flere av de folkepedagogiske utfordringene som utløste det sterke engasjementet for å starte NLA, er minst like aktuelle i dag. I hele NLAs historie har det vært et overordnet mål å fremme menneskelig danning ut fra en kristen forståelse av livet. Ved å tilpasse seg til det markedsorienterte og statlig støttede utdanningssystemet har imidlertid det å gi utdanning blitt det faktiske overordnede målet, mens det å fremme danning har blitt et lite synlig og underordnet redskap. Gjeldende formål og gode argumenter taler for at NLA Høgskolen bør profileres, ikke som en utdanningsinstitusjon, men som en motkulturell danningsinstitusjon som vil fremme oppbyggende danning.
Journal of Philosophy of Education, 2022
Abstract Innovations in genetics, nanotechnology and artificial intelligence involve the possibil... more Abstract Innovations in genetics, nanotechnology and artificial intelligence involve the possibility of enhancement of human attributes and capacities—offering humans innumerable opportunities for diverse, unprecedented experiences and developments both physically and cognitively. These new innovations, frequently associated with theoretical frameworks such as transhumanism, not only raise new ethical–pedagogical questions but also challenge the very meaning of education. Core educational concepts pertaining to the human being, personhood, and the educational self now need to be re-examined or rediscovered in confrontation with transhumanist values. In regard to this task, we investigate Bostrom's teleological approach towards transhumanist values, questioning his understanding of the human person and the inherent implications of a sensible agenda for education, situated within the broad humanist tradition. As an alternative to an educational prospect based on, or endorsing, transhumanist values, we adopt Spaemann's personalist program, implementing his distinction between ‘being someone’ versus ‘being something’. Defending an understanding of the person as someone, and not as a thing that shall be cultivated, we employ Spaemann's distinction between anthropocentrism versus anthropomorphism, recognising the importance of contextualising the human being in a broader existential, embodied framework, while acknowledging the critique of the anthropocene. Along these lines, we elaborate on an understanding of education and the educated person that, in our view, safeguards core human values. In the discussion, we draw on insights from Spaemann, Arendt, Kierkegaard and Gadamer.
Phenomenology & Practice
Mollenhauer presents his book as a rough sketch of what Allgemeine Pädagogik (General Pedagogic) ... more Mollenhauer presents his book as a rough sketch of what Allgemeine Pädagogik (General Pedagogic) could be – an outline of "a general study of Bildung and upbringing" (Mollenhauer, 2014, p. 9) – a daring project, which in my view is even more needed today than in 1983. Mollenhauer shows a way to a practically committed, historically-founded and future-oriented theory of emancipatory upbringing and education; built on reliable elements in the cultural and pedagogical tradition, which we, as responsible adults, should not forget, when we, together with the new generation, face present and future challenges. In this essay, I attempt a short interpretation of his sketch and give some brief evaluative comments in the final section.
Studies in Philosophy and Education, 2013
At the end of the 1950s Otto Bollnow connected existential philosophy with education, and the exp... more At the end of the 1950s Otto Bollnow connected existential philosophy with education, and the expression existential education was later used by people such as Morris (1966), Segal (1998), and Maclaren (2008). Through this special issue we hope to contribute to the development of the concept of existential education and to an understanding of how existential education may be integrated into a general educational theory. Our point of departure when it comes to the definition of the concept of existential education is the article Kierkegaard, seduction, and existential education (Saeverot 2011, pp. 559-560). One of the key points that was stated there was that human beings do not possess an inner, objective truth. Thus existential education is not about obtaining objective truth, it is rather a matter of obtaining subjective truth. A premise of subjective truth is that one can never force upon another a meaning, persuasion or belief. The student must rather appropriate the existential communication from the teacher, make it into something subjective and personal, not only in order to think differently, but to start acting differently as well. Thus the notion of existential education, and this we are about to argue in more detail, stands in sharp contrast to the human capital theory, which is spreading in the current political and educational landscape. Take, for example, the modern knowledge society-in which knowledge is understood as a commodity that shall be converted for the best of community (Barnett 1994, p. 48). Therein, the modern employer provides, among other things, courses on motivation and well-being. The goal here is not only to improve the employee's motivation and well-being, but also to reduce absenteeism, and-not the
Journal of Philosophy of Education, 2008
Children as learners need adults who love them, even when the children are unable to give anythin... more Children as learners need adults who love them, even when the children are unable to give anything in return. Furthermore, adults should be able to make wise judgements concerning what is good for the children. The clarification of these principles and of their educational import has to start within our own cultural tradition. "Agape" (unconditional love, neighbour-love or charity) is a basic concept in the Christian tradition. "Phronesis" (moral wisdom, practical judgement or prudence) has a key position in the Aristotelian tradition. In his "Summa Theologiae" Thomas Aquinas has combined these traditions and ethical concepts, with "agape" (in Latin "caritas") as the commanding concept. The article will explore some key challenges and productive resources revealed by this combination for today's education and upbringing.
Journal of Philosophy of Education, 2011
A Special Issue of the Journal of Philosophy of Education, 2005, issue 2, contains an interesting... more A Special Issue of the Journal of Philosophy of Education, 2005, issue 2, contains an interesting ‘Philosophy of the Teacher’ by Nigel Tubbs. It rejects attempts in pedagogical traditions to ignore or avoid the contradiction between the teacher as master and as servant, and ends with an interpretation of ‘upbuilding’, a central concept in Søren Kierkegaard’s writings. According to Tubbs’ reading, the teacher’s patient struggle with herself in doubt is the basic condition for upbuilding, whereby the eternal’s perfect gift of love is given to the students. I maintain that the original Danish text does not fully support this interpretation and defend an alternative reading. The text says that the condition for receiving the perfect gift is itself a gift of God. Doubt is necessary, but if our doubt were sufficient, we could manage our lives without God, the condition for receiving the gift would not be a gift, and the possibility for receiving the gift would be spoiled both for teachers and students.
Norsk pedagogisk tidsskrift
Et program beskriver det som skal skje. Et program for pedagogisk studium og forskning gir rammer... more Et program beskriver det som skal skje. Et program for pedagogisk studium og forskning gir rammer og retning for virksomheten. Programmet står gjerne i starten av studieplanene som et «selvsagt» utgangspunkt. Artikkelen gjengir noen slike programformuleringer, og stiller det grunnleggende spørsmålet: Hva bør vaere programmet for pedagogisk studium og forskning? Hensikten med artikkelen er å formulere noen alternativer som kan danne utgangspunkt for videre diskusjon. Når vi taler om studier og forskning, er «lys» og «blikk» viktige metaforer. Tre bilder fra vår kulturs historie (mellomalderen, renessansen og postmoderniteten) gir en konkret erfaring av ulike blikk på pedagogikken. Programmet for pedagogikk som en selvstendig vitenskap ble formet i opplysningstiden. Andre utgangspunkter for diskusjonen av pedagogikk-begrepet gir det hellenske begrepet paideia, dvs. oppdragelse, danning, kulturarv; Aristoteles sin forståelse av paideia som forutsetning for phronesis, moralsk visdom-en generell dømmekraft som overskrider faggrensene; og Comenius sitt glemte program for pan-paideia-et program for universell oppdragelse og danning.
K. Gary (Ed.), A history of Western philosophy of education in the Middle Ages and Renaissance ance (Vol. 2, pp. 95‒120). Bloomsbury Academic., 2021
In the thirteenth century, the Roman Catholic Church, especially via monasteries, had controlled ... more In the thirteenth century, the Roman Catholic Church, especially via monasteries, had controlled Western education and culture for more than six hundred years. Monastic life, following the Rule of St. Benedict, initiated young persons into communal divine worship comprising hymns, psalms, lessons, and prayers. Five times every day the monks came together for worship. Their studies focused on the Scripture and the writings of the Church Fathers (see Chapter 1, this volume). With roots in the old religious and philosophical traditions from Athens, Rome, and Jerusalem, the commonplace view understood human beings not as independent and autonomous but as dependent on something above themselves, a perfect being in the center of the cosmos (the ordered universe as a whole). It became a custom for parents to offer some of their children to be brought up in a monastery as pueri oblati (children who are "handed over" or "oblated"). Most of the formal education of the time prepared students for positions in the church. After the fifth century, Latin was the common language, and much of the Hellenic philosophy was forgotten. Aristotle's logical works were translated into Latin, but it was not until the twelfth century, after contact with Jewish and Muslim philosophers, that other works of Aristotle and comments on them were made available in Latin. The rediscovery of Aristotle gave a new impetus to higher education. The Aristotelian texts offered a brilliant account of the human condition. This challenged both Jews, Muslims, and Christians and instigated intense theological and philosophical debates (MacIntyre 2009: 43-60). 97 In tandem with the discovery of Aristotle, a type of academic center called studium generale, institutions that would later become universities, were striving to be relatively independent and "free from undue ecclesiastical or secular control" (Cobban 1975: 22)-a precursor of modern academic freedom. Also noteworthy at the time was the spiritual awakening that included the founding of the Franciscan and Dominican orders. Dominic founded his order in 1217 because he had experienced a decay in ordinary Christian life (Healy 2003: 24). He recognized the need for preachers who could go out into the world, preach in the vernacular languages, defend the Gospel, listen to confessions, and give advice on practical questions. Religious life expanded outside of its monastic setting and into the burgeoning cities of Europe.
Phenomenology and educational theory in conversation: Back to education itself, 2021
This chapter highlights the difference between two metaphors that have been used to describe the ... more This chapter highlights the difference between two metaphors that have been used to describe the education process: Education as production leads up to future products that are desired, while education as e-duction or upbringing leads out of insufficient or bad initial conditions. Both metaphors presuppose improvement and ought to be combined. How? Should production of skills and development or should e-duction as upbringing get the governing position in education? Contemporary education is dominated by production of specific human qualities with economic value. This is criticized via Peters, Dewey and Eisner, who understand education broader as production of human growth and development. However, education becomes onesided if we solely focus on outcomes. Latin words connected to education like eductio, eruditio and educatio (the prefix e or ex means out of) can be understood as translations of paideia, a process that brings out of an imperfect condition and up to a more perfect one-as determined by the ultimate end. The meaning of e-duction or upbringing is clarified through references to Plato, Aquinas, Comenius and Patočka. Humility lets us only hope for relative improvements. Perfection is a gift. Education should be governed by e-duction combined with production that contributes to the e-duction.
Norsk Pedagogisk Tidsskrift, Feb 25, 2010
Utdanningsvitskap som omgrep og trend Frå 90-talet har det vore ny interesse for å nytte forsking... more Utdanningsvitskap som omgrep og trend Frå 90-talet har det vore ny interesse for å nytte forsking i styringa av samfunnsinstitusjonar. Eksisterande pedagogisk forsking har vore heftig kritisert, og ein har understreka at laerarutdanning og pedagogisk innovasjon bør få sterkare forskingsmessig grunnlag. I denne konteksten har 'utdanning' slått igjennom som hovudomgrep for pedagogisk praksis i staden for 'oppseding og undervisning', mens 'utdanningsforsking' og 'utdanningsvitskap' synest å fortrengje 'pedagogisk forsking' og 'pedagogikk'. Vi vil dokumentere dette terminologiskiftet og bidra til diskusjon av konsekvensane. Kva kjenneteiknar utdanningsvitskap som omgrep og trend? Bør ein heller fornye tradisjonelle omgrep? Artikkelen viser korleis 'utdanningsvitskap' og 'utdanning' gradvis har blitt dominerande omgrep, og den skisserer uheldige konsekvensar for praksis og for definisjonar som styrer forskinga. Det synest ikkje å vere gode grunnar til å velje utdanningsvitskap som hovudomgrep. Sjølv om verbalforma forsking meir gir assosiasjonar til verksemda, og vitskap meir til resultata (Naess 1967:162) brukar vi i denne samanhengen omgrepa forsking og vitskap om kvarandre. Støtte til ikkje å lage eit skarpt skilje her finn ein f.eks. hos Rasmussen, Kruse og Holm som omtalar samanstillinga vitskapleg forsking som «en rettelig pleonasme» (2007:15).
Studies in Philosophy and Education, 2013
Both in formal situations (as school teachers, football trainers, etc.) and in many, often unpred... more Both in formal situations (as school teachers, football trainers, etc.) and in many, often unpredictable informal situations (both inside and outside institutions)-adults come close to children. Whether we intend it or not, we continually give them examples of what it is to live as a human being, and thereby we have a pedagogical responsibility. I sketch what it could mean to let ourselves ''be built up'', in a Kierkegaardian sense, on the foundation of unconditional love, presupposing that this love is possible for all human beings. Kierkegaard's Upbuilding discourses invite each reader to engage in a dialogue with the possibilities in the text. Thereby the reader may become aware of his or her present situation in life and see possible alternatives. These discourses or ''talks'' (taler in Danish) exemplify a manner of indirect communication which perhaps may be transferred to encounters with works of art in general: How could I let examples in literature, pictures, films and music invite and challenge me-to ask myself who I am right now and who I ought to be? My aim is to present an alternative to the instrumental advices that adults are given today. I attempt to clarify the leading concept ''upbuilding examples'', sketch the difference between upbuilding, education and Bildung, refer to works of art that seem to have upbuilding possibilities, and consider why upbuilding examples should be studied and how they could be studied in small self-governed groups of adults. Vision and Sources Dostoevsky has a thought-provoking comment to adults in The Brothers Karamazov: You pass by a little child, you pass by, spiteful, with ugly words, with wrathful heart; you may not have noticed the child, but he has seen you, and your image, unseemly and ignoble, may remain in his defenceless heart. You don't know it, but you may have sown an evil seed in him and it may grow, and all because you were not careful before the child, because you did not foster in yourself a careful, actively benevolent
Paper to the board meating of NLA University College in Bergen, 26. January 2022, discussing educ... more Paper to the board meating of NLA University College in Bergen, 26. January 2022, discussing education as formation (Bildung).