Les rythmes au Moyen Âge. Jean-Claude Schmitt. Paris: Gallimard, 2016, 720 p., 122 ill. ISBN: 978-2-07-017769-1

Obra ressenyada: Jean-Claude SCHMITT, Les rythmes au Moyen Âge. Paris: Gallimard, 2016

Andreas Gruschka: Verstehen lehren. Ein Plädoyer für guten Unterricht. Ditzingen: Reclam 2011, 190 S. [Rezension]

Rezension von: Andreas Gruschka: Verstehen lehren. Ein Plädoyer für guten Unterricht. Ditzingen: Reclam 2011, 190 S

Paraíso versus Inferno : a Visão de Túndalo e a Viagem Medieval em Busca da Salvação da Alma (séc. XII)

A salvação na Idade Média estava ligada à idéia de viagem. O homem medieval se via como um viajante (homo viator), um caminhante entre dois mundos: a terra efêmera, lugar das tentações e o Paraíso, Reino de Deus e dos seres celestiais. Se o homem conseguisse manter o corpo puro conseguiria a salvação. Se falhasse, sua alma seria condenada, com castigos eternos no Inferno ou provisórios no Purgatório. Era um paradoxo da Idade Média que a alma pudesse ser salva somente pelo corpo, devido à esse sentimento de culpa, proveniente do Pecado Original. Caso o maculasse, sua alma sofreria a danação com castigos eternos no Inferno ou provisórios no Purgatório. Devido a este sentimento de culpa a população buscava a salvação através de uma viagem, como, por exemplo, as peregrinações para atingir a Terra Santa (Jerusalém). Estes deslocamentos eram inseguros (estradas ruins, ameaças de assalto e de doenças) e vistos como uma forma de salvação, na medida em que o peregrino nunca sabia com certeza se iria voltar ou não. Ele desejava sentir em seu corpo o que Cristo e os outros mártires haviam sofrido. Outro meio de salvação era o isolamento do resto da sociedade em busca de uma vida dedicada a Deus, como é o caso de eremitas e monges. Devido ao seu desprezo pelos prazeres terrenos e suas vidas consagradas às orações e jejuns a Deus, eram considerados os mais puros da sociedade terrestre. Os monges beneditinos escreveram Visões com o objetivo de apresentar os castigos e os deleites das almas no Além. Sua intenção era mostrar aos fiéis as normas de comportamento adequado para se atingir a Salvação. Os exempla, como a Visão de Túndalo, mostram os tipos de castigo com base nos sete pecados capitais e as ações para se atingir o Paraíso: dar esmolas, freqüentar missas, dar bens à Igreja e evitar a luxúria. Um elemento comum das visões é a ênfase nas sensações dos órgãos dos sentidos. Por exemplo, fedor no Inferno e perfume no Paraíso. Torturas são explicitadas através de escuridão, gritos e dores, em oposição à claridade, cantos e alegria. Na iconografia, com Os Sete Pecados Capitais, de Bosch e O Juízo Final, de Fra Angelico, a estrutura das visões se confirma. Os topos do Além, no caso do Paraíso, se caracterizam por uma paisagem edênica representada por jardins, cânticos, fontes, anjos e árvores frondosas. Já no Inferno, a geografia pressupõe alguns obstáculos, como caminhos com pontes estreitas, rios ferventes, montanhas, lagos de gelo e monstros. Assim, o indivíduo na Idade Média queria a salvação mais pelo medo do Inferno que pelas glórias do Paraíso, e a alma humana se debatia entre o desejo pelos prazeres e o pavor do abismo infernal.The Salvation in Middle Ages was connected to the idea of voyage. The medieval man saw himself as a voyager (homo viator), a walker between two worlds: the ephemerous earth, place of tentations and the Heaven, the kingdom of God and of celestials beings. If the individual suceeded in maintain his body pure, he would obtain the salvation, but if he failed his soul would be condemned with eternal chastiments in Hell or provisorial in the Purgatory. It was a medieval paradox the fact that the soul could only be saved by the body. Because this sentiment of guilt, broght by the Original Sin, the population usually searched for salvation by means of a voyage, for example the peregrinations to achieve the Saint Earth (Jerusalem). These displacements were insecures (bad trails, menace of robbery and of diseases) and seen as a form of salvation since the pilgrim never knew for sure if he would come back or not. He wanted to experience in his flesh what Christ and other martyrs had suffered. Another means of salvation was the isolation from the rest of society in search of a life connected to God, such as the hermits and monks did. Because of their despite for terrestrial pleasures and their lives consacrated in prayers and fastings to God, they were considered the purest in terrestrial society. The benedictine monks dedicated themselves to write Visions with the purpose of presenting the chastiments and pleasures of the souls in beyond. Their intention was to show to the people the correct rules of behavior to obtain the salvation. The exempla, such as the Vision of Tundalo, present the types of chastiments based on the seven capital sins, and the actions that should be performed to reach the Paradise: to give alms, to go to mass, to give riches to the Church and to avoid lust. Un common element from the Visions is the emphasis in the sensations of the five senses. For example, stink in Hell and perfume in Heaven. Tortures are explained by the use of darkness, screams and sorrows, in opposition to clarity, singing and happiness. In Iconography, with the Seven Deadly Sins, by Bosch, and The Final Jugdement, by Fra Angelico, the structure of the Visions is confirmed. The topos of the beyond, in the case of the Heaven, are characterized by an edenic landscape represented by gardens, chants, fountains, angels and leafy trees. Once in Hell, the geography presuppose some obstacles such as ways with narrow brigdes, boiling rivers, mountains, lakes of ice and monsters. Thus, the individual in Middle Ages wanted the salvation more for the fear of Hell than from the glories of the Heaven, and the human soul debated herself between the desire for the pleasures and the dread of the infernal abyss

Eklektik in der Pädagogik. Grundzüge einer gängigen Methode

Eklektik ist zwar kein Terminus technicus der Pädagogik, wie ein Blick in einschlägige Lexika zeigt. Dennoch taucht sie immer wieder als wichtiger Diskussionsbegriff auf. Es scheint, dass ein eklektisches Vorgehen unabdingbar für Fragen der Bildung und Erziehung ist. Jeder Pädagoge, egal ob Praktiker oder Theoretiker, muss Eklektiker sein - so lautet daher die zentrale These des vorliegenden Beitrages, die mithilfe einer vergleichenden Analyse von nationalen und internationalen Studien zu stützen versucht wird, um schließlich Grundzüge einer eklektischen Methode formulieren zu können. Ausgangspunkt ist dabei August Hermann Niemeyer als Primus inter Pares einer Eklektik in der Pädagogik. (DIPF/Orig.)Although eclectics is not used as a technical term in pedagogics, as can be verified by looking into relevant encyclopedias, it still keeps coming up as an important concept in the major debates. It seems that an eclectic procedure is indispensable in questions of education and upbringing. Every pedagogue, regardless of whether he or she is a practitioner or a theoretician, has to be an eclectic - thus the central thesis of the present article. On the basis of a comparative analysis of both national and international studies, the author substantiates his thesis in order to then formulate the essential features of an eclectic method. In this, his starting point is August Hermann Niemeyer as the primus inter pares of eclectics in pedagogics. (DIPF/Orig.

Mécia, Matilde e Beatriz : imagens femininas refletidas nas rainhas de Portugal do Século XIII

Apresentação da importância da mulher medieval através de crônicas portuguesas dos séculos XIV ao XVI sobre três rainhas: D. Mécia Lopes de Haro, D. Matilde de Bolonha e D. Beatriz. As crônicas de que nos valemos foram redigidas para tratar dos governos dos maridos destas damas, respectivamente Sancho II, rei deposto de Portugal em 1245 e seu irmão Afonso III, autor da deposição e monarca até 1279, ano de sua morte. Nas entrelinhas das crônicas podemos ver o papel dado à mulher. Enquanto Matilde e Beatriz representam a mulher-mercadoria, elemento da nobreza para garantir aos varões terras e títulos - motivo pelo qual Afonso III se casa pela segunda vez mesmo já sendo casado - Mécia exerce o papel da mulher-diaba, a Eva-pecadora, que graças aos "feitiços" e "maus conselhos" teria levado à deposição do marido.Presentation of the importance of medieval woman by the study of portuguese cronicles from the 14th to 16th centuries about three queens: Mecia Lopes of Haro, Matilde of Bologne and Beatriz. These cronicles had been written to explain the governation of the ladies' husbands, respectively Sancho II, king deposed of Portugal in 1245 and his brother Afonso III, responsible for the deposition and king from 1248 until 1279, year of his death. It is possible to see a little of these women in the interlineation of the texts. While Matilde and Beatriz represent the woman-merchandize, as elements of the nobility to garantee to men properties and titles - reason by which Afonso III has got married for the second time when he was already married - Mécia represents the role of the devil-woman, the Eve-sinner, who thanks to her "whitchcrafts" and "bad advises" has taken his husband to be deposed from the power

Mecia, Matilde and Beatriz : feminine images reflected in portuguese queens from the 13 th century

Presentation of the importance of medieval woman by the study of portuguese cronicles from the 14th to 16th centuries about three queens: Mecia Lopes of Haro, Matilde of Bologne and Beatriz. These cronicles had been written to explain the governation of the ladies’ husbands, respectively Sancho II, king deposed of Portugal in 1245 and his brother Afonso III, responsible for the deposition and king from 1248 until 1279, year of his death. It is possible to see a little of these women in the interlineation of the texts. While Matilde and Beatriz represent the woman-merchandize, as elements of the nobility to garantee to men properties and titles – reason by which Afonso III has got married for the second time when he was already married – Mécia represents the role of the devil-woman, the Eve-sinner, who thanks to her "whitchcrafts" and "bad advises" has taken his husband to be deposed from the power

Effects of pandemic-related school closures on pupils' performance and learning in selected countries: a rapid review

The coronavirus pandemic has led to drastic measures around the world, which have also affected the education system. Schools were closed in the spring of 2020 in almost every country in the world, and many children and young people are still involved in distance learning to this day. What effect these measures have on children’s and young people’s learning performance is important in view of the time pressure under which educational policy decisions have to be taken. The rapid review presented in this paper delivers evidence on the effects of school closures to contain the coronavirus pandemic in the spring of 2020 on children’s and young people’s learning performance in five countries (USA, Belgium, the Netherlands, Switzerland and Germany)