Arystotelesowska politiké philía jako przedmiot wychowania moralnego

The concept of moral education in Slovakia is currently undergoing a curricular transformation which is connected with issues concerning the theoretical foundation and basic philosophical setting of ethical education. The conceptual framework of the scientific discussion on ethical education has been introduced; its culmination is the neo-Aristotelian thesis about the philiatic character, which needs to be developed and strengthened educationally. The issue of friendship (philía) completes the discussion on virtues in Nicomachean Ethics and highlights the positive quality of interpersonal relationships as areté, that is, a disposition that can be purposefully pursued, i.e. intentionally formed. Aristotle’s well-known theory of friendship (philía) distinguishes between two kinds of imperfect, false friendship (‘for pleasure’ or ‘for profit’) and true friendship; moral good is its goal. Besides the vertical gradation of this quality concerning its perfection (two kinds – imperfect, false friendship and true friendship), it also offers a horizontal differentiation of forms of social realisation of friendship in the context of community (favour, eunoia) and wider society (concord, politiké philía). ‘Political friendship’ is thus presented as a civic virtue, worthy of effort (cf. EN VIII.10; EE 1242b; Pol. III.5, IV.2). Character education, with a focus on the development of this quality, is manifested not only as the subject of cultivating theindividual personality for the ‘happy life’ of man but also as a political requirement, reflecting the interests of the state.Pojęcie wychowania moralnego w programach szkolnych na Słowacji przechodzi aktualnie transformację; wiąże się to z problematyką teoretycznej podstawy i podstawowej filozoficznej obudowy etycznej wychowania. Artykuł wprowadza w ramy pojęciowe dyskusji naukowej o edukacji etycznej, której konkluzją jest neoarystotelesowska teza o przyjacielskim (philiatic) charakterze człowieka, który należy rozwijać i wzmacniać w ramach edukacji. Problematyka przyjaźni (philía) dopełnia rozważania na temat cnót w Etyce nikomachejskiej i podkreśla pozytywną właściwość relacji międzyludzkich jako areté, czyli dyspozycji, do której można celowo dążyć, tzn. intencjonalnie ją formować (kształtować). Znana Arystotelesowska teoria przyjaźni (philía) rozróżnia dwa rodzaje niedoskonałej, fałszywej przyjaźni (dla przyjemności i dla zysku) oraz przyjaźń prawdziwą, której celem jest dobro moralne. Poza wertykalnym jej stopniowaniem ze względu na doskonałość (dwa rodzaje niedoskonałej, fałszywej przyjaźni i przyjaźń prawdziwa) oferuje ona także horyzontalne zróżnicowanie form społecznej realizacji przyjaźni w kontekście wspólnoty (favour, eunoia) i szeroko pojętego społeczeństwa (concord, politiké philía). „Przyjaźń polityczna” jest zatem przedstawiana jako cnota obywatelska, warta wysiłku (por. EN [Etyka nikomachejska] VIII.10; EE [Etyka eudemejska] 1242b; Pol. [Polityka] III.5, IV.2). Kształcenie charakteru z akcentem na rozwijanie jakości, jaką jest przyjaźń, przejawia się nie tylko jako przedmiot kultywowania indywidualnej osobowości, ukierunkowanej na „szczęśliwe życie” człowieka, ale także jako wymóg polityczny, odzwierciedlający interes państwa

Educational anthropology of Emmanuel Mounier

The author focused on the figure of Emmanuel Mounier, known for his socially engaged philosopher. He said that when we talk about the concept of "personalism" today, in the classical, narrow definition, we meet Mounier and his philosophical legacy .Udostępnienie publikacji Wydawnictwa Uniwersytetu Łódzkiego finansowane w ramach projektu „Doskonałość naukowa kluczem do doskonałości kształcenia”. Projekt realizowany jest ze środków Europejskiego Funduszu Społecznego w ramach Programu Operacyjnego Wiedza Edukacja Rozwój; nr umowy: POWER.03.05.00-00-Z092/17-00. Publikacja dofinansowana ze środków Wydziału Nauk o Wychowaniu Uniwersytetu Łódzkiego oraz Towarzystwa Pedagogiki Filozoficznej im. B. F. Trentowskiego

They Were “Heroes”. Conceptual and Narrative Analysis of the Figure of a Free Teacher in a Totalitarian Society

Despite the context of contemporary post-heroic indifference, our intention is to re-analyze the concept of heroism, not in the modernist (totalizing and iconic), or in the post-modernist (de-heroizing and ironic) way, but in the optics of hermeneutic re-reading of the specific teachers’ stories from the Stalinist years of the totalitarian regime. In the contribution we bring a conceptual identification of features of the ethical-characterial understanding of “hero without a halo”, by which we want to break the simplistic dichotomy between heroic and everyday – we introduce a third concept – “a hero of everyday life”. We point out how the mythical-idealistic idea of heroism perverted to a collective ideology and how the reality of the communist totalitarian regime in Czechoslovakia demanded heroes – heroes of everyday life. The aim of the research is to find the occurrence of the identifying features of the “everyday hero” in particular stories of three teachers from the times of socialist Czechoslovakia, with the help of narrative analysis

Love as absolute challenge – also for education

The other (alter), through the lens of Levinas`s criticism of the same (neutrum), is always a unique other who stands up to any generalisation and homogenisation. According to a heteronomous schedule of ethics by E. Levinas, “face of the other”, presence of their personal Thou in the sphere of life of a moral subject, precedes own being of this subject by their calling for an answer. Uniqueness of interpersonal relationship and appeal of the exterior Thou challenges human to exclusivity and to infinite self-abandonment in favour of the other (challenges to love). This ethical horizon is not possible to be ever reached and closed, it is impossible in fact, too difficult to be accepted as a norm of everyday life, mainly life in a community, society, state. Presence of “the third” (the political) in the sphere of morality is posed as a theoretical problem: What kind of ethics should be designed in a society of many “others” where Thou is inevitably turned to He/She, included in socio-political structures and relationships of justice? Is it possible to talk about some continuum between the relationship to the other and the relationship to a community? The final part of the paper seeks to answer these questions and pedagogical implications of demands of love in moral education are pointed out

Ad unum vertere? Education as con-versio from multitude

Complexity and universal validity of knowing became a reason and aim of intellectual effort expressed in the notion philo-sophia. Advantages of universalism can be summarised into several elements: the concept of human nature, ontological fundament of human dignity and their ethical demands, regardless of individual differences. On the other hand, universalism hides within itself an ever-present germ of potential destructivity, when, in the name of the „universal truth,” a factual and inhumane exclusion of certain individuals and groups from the community of those who „deserve” dignitas humana occur. Slovak philosopher of culture Ladislav Hanus (1907-1994) in his work Principle of Pluralism (manus. 1967, publ. 1997) defines the “organic pluralism” – pluralism has two basic tasks: 1. toward multitude (to see, accept and assess all plurality elements of a community), 2. toward unity (to lead multitude to unity – to “integrate” it). Unity stated here is not a totalitarian, homogenising, centralistic unity (a unity of the “herd” or a “state of termites”), it is an organic unity. Hanusian “organic pluralism” connects and integrates multitude (a human as an individuum in plurality of those similar to them), which is its quantitative dimension, with organicness (a human as a person, a human-in-relationship-with-others), which is its qualitative dimension. Development of a person takes place by a gradual and purposeful interweaving of quantity with quality and this activity is called education, or con-versio from multitude

Odvaha byť prosociálny v súčasnej pluralitnej spoločnosti

Príspevok je úvodnou filozofickou reflexiou výskumného grantu VEGA č. 1/0962/13 zameranou na preskúmanie etických, filozofických, antropologických, psychologických a pedagogických východísk sociálnej relacionality s ohľadom na súčasnú platnú koncepciu etickej výchovy v školskej edukácii SR