Proefschrift Tübingen, 1970.

Made available in DSpace on 2014-06-12T17:23:17Z (GMT). No. of bitstreams: 2 arquivo8958_1.pdf: 968599 bytes, checksum: b32d710d3fb7e92ed39ffdb658a8430a (MD5) license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) Previous issue date: 2011 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O pensamento pedagógico de Otto Friedrich Bollnow inscreve-se nos discursos e debates sobre Teoria Educacional e Filosofia. Sua investigação consiste em examinar a possível interação entre os fenômenos estáveis e instáveis das estruturas da vida e dos processos educativos, a partir dos pressupostos da Filosofia da Existência e da Filosofia da Esperança. À luz desse interesse, buscamos indagar: o princípio da continuidade é realmente a pressuposição necessária de toda e qualquer educação? A ideia dos processos descontínuos pode estar presente nas experiências educativas? É possível conceber uma prática pedagógica que possa articular os princípios da continuidade e da descontinuidade? Neste sentido, Bollnow procura descrever as limitações das concepções mecânico-artesanal e orgânica da educação, por compreender que elas representam as tendências que reconhecem o conceito de formabilidade como o princípio que caracteriza a educação, enquanto ato de produzir ou deixar crescer do educando, para atingir o fim que se encontra essencialmente nele ou que foi pretendido pelo educador. Este teórico busca analisar, ainda, as consequências da Filosofia da Existência para a Pedagogia, a partir dos problemas educacionais e da transformação da imagem problematizadora do homem, nos anos que antecederam, mediaram e sucederam as duas grandes guerras mundiais. Sua reflexão pretende destacar outras categorias que conseguem contemplar novas e duras experiências do homem a partir de si e sua realidade. Seu interesse não é descartar as formas de concepção pedagógica clássica, como se estas estivessem superadas, nem fundar uma pedagogia da existência, mas procurar tematizar processos educativos, que consigam superar a recíproca alienação entre a Pedagogia e o Existencialismo, visando seu inter-relacionamento. Refletimos e discutimos também, a partir de Bollnow, sobre a consciência dos limites teórico-antropológicos da Filosofia da Existência e da necessidade de alargar sua compreensão sobre o humano e o modo de conceber sua formação, a partir das contribuições da Filosofia da Esperança. Nesta perspectiva, a pesquisa teve como objetivo: investigar como o pensamento pedagógico de Bollnow se articula diante dos princípios da descontinuidade na Filosofia da Existência e da continuidade na Filosofia da Esperança. Do ponto de vista metodológico, optamos pela reflexão hermenêutico-ontológica, por compreendermos que a mesma está voltada para o tratamento interpretativo das informações e contribuições teóricas, à medida que visa desvelar as estruturas do desenvolvimento da existência do Ser e estabelecer uma íntima relação entre o sujeito pesquisador e sua pesquisa. A partir destas considerações, vimos que o diálogo entre as categorias da descontinuidade e da continuidade apontam para a construção de uma educação esperançosa, que encontra na confiança no Ser o fulcro de toda prática pedagógica que pretende a humanização dos homens em seus processos formativos

Abstract This study examines German educational philosopher Otto Friedrich Bollnow’s (1903–1991) existential-hermeneutic theory of discontinuous forms of education, unstetige formen der Erziehung. At the core of this theory is a view of human being subjected to education that appears disruptive and critical, influencing the development of disclosing the true powers of a person and unfolding of truths about oneself that could not be uncovered otherwise. Typically, this theory has been interpreted on the continuum of hermeneutic philosophy, as hermeneutic pedagogy with an extension of Martin Heidegger’s fundamental ontology, antisubjectivism and especially his theory of truth as unconcealment. According to this line of interpretation, Bollnow’s project brings an existential addition to classical pedagogical theories, as a level of appealing pedagogy. According to this existentialist view, education in a strict sense cannot really take place: it could not affect the true core of a person, nor this person could be subjected under any pedagogical influence in any meaningful way. The only task left for education is to appeal to the conscience of an already autonomous person. However, in this study it is claimed that this line of interpretation falls short to the fact that Bollnow’s philosophy of education builds heavily on his overall philosophical-anthropological project, which springs from Kant’s first critique and especially, as shown in this work, from Edmund Husserl’s transcendental phenomenology. The study shows, that Bollnow’s discontinuous forms of education are not resulted from hermeneutic educational reality, with an extension of existential potentiality to authenticity of a person. In fact, one could not derive such a view from mere hermeneutics. Instead, what Bollnow’s structural view of educational reality indicates, is that it should be understood as a phenomenological description of a priori categorical structures. It is claimed in the work, that the discontinuous forms are the products of phenomenological reduction. They are derived from the direct experience within consciousness, from the essence of what is experienced, from the very nature of what is it like to be in a process of becoming human. From this perspective, from the subject-point, education cannot be described as a paradox of freedom and restriction between educator and educatee, nor transmission of culture between generations, but instead could be described as the subjective experience of being educated or educating oneself, disclosing oneself to oneself, which is constituted only by the necessary conditions of these subjective experiences of discontinuity. / Tiivistelmä Tämä tutkielma tarkastelee saksalaisen kasvatusfilosofi Otto Friedrich Bollnowin eksistentiaali-hermeneuttista teoriaa kasvatuksen epäjatkuvista muodoista, unstetige formen der Erziehung. Tämän teorian ytimessä on näkemys ihmisestä altistettuna kasvatukselle joka näyttäytyy katkonaisena ja kriittisenä, vaikuttaen yksilön todellisten kykyjen ja itseä koskevien totuuksien paljastumiseen. Tyypillisesti tämä teoria on tulkittu hermeneuttisen filosofian jatkumolle, hermeneuttiseksi pedagogiikaksi jossa yhdistyy piirteitä Martin Heideggerin fundamentaaliontologiasta, antisubjektivismista sekä erityisesti teoriasta totuudesta paljastumisena. Tämän tulkintalinjan mukaisesti Bollnowin projekti tuo eksistentiaalisen lisän perinteisiin pedagogisiin teorioihin vetoamisen pedagogiikan tasona. Tähän eksistentialistiseen näkemykseen liittyen, kasvatus sen tiukassa mielessä ei ole mahdollista: se ei voisi vaikuttaa yksilön todelliseen ytimeen, eikä tämä yksilö voisi olla kasvatuksen kohteena millään mielekkäällä tavalla. Kasvatuksen ainoaksi tehtäväksi jää vetoaminen jo valmiiksi autonomisen yksilön omaantuntoon. Kuitenkin, tässä tutkimuksessa esitetään että tämä tulkintalinja epäonnistuu jättäessään huomiotta Bollnowin kasvatusfilosofian rakentumisen hänen filosofis-pedagogisen antropologian kokonaisprojektinsa pohjalta. Tämä projekti kumpuaa Kantin ensimmäisestä kritiikistä ja erityisesti, kuten tässä työssä osoitetaan, Edmund Husserlin transsendentaalista fenomenologiasta. Tämä tutkimus osoittaa, ettei Bollnowin epäjatkuvan kasvatuksen muodot pohjaudu hermeneuttiselle kasvatustodellisuudelle, jota on jatkettu yksilön eksistentiaalisen autenttisuuden mahdollisuuden ajatuksella. Itse asiassa, kyseistä teoriaa ei voisi johtaa hermeneutiikasta. Sen sijaan, Bollnowin kasvatustodellisuuden tasorakenne indikoi tulkintatapaa, jossa se nähdään a prioristen kategoriarakenteiden fenomenologisena kuvauksena. Työssä väitetään, että epäjatkuvat muodot ovat fenomenologisen reduktion tuotetta. Ne on johdettu tietoisuuden sisällöistä, välittömistä kokemuksista, niiden olemuksesta, toisin sanoen, sen luonteesta miltä tuntuu olla ihmiseksi tulemisen prosessissa. Tästä yksilönäkökulmasta käsin kasvatusta ei voida kuvailla vapauden ja pakon välisenä ristiriitana eikä kulttuurin välittämisenä sukupolvelta toiselle, vaan sen sijaan sarjana subjektiivisia katkonaisuuden kokemuksia kasvatetuksi tulemisesta ja itsekasvatuksesta, jossa yksilö paljastaa itseään itselleen. Tämä näkemys kasvatuksesta konstituoituu subjektiivisten kokemusten välttämättömyysehtojen kautta.

The essay is a phenomenological study of Don Berry’s novel Trask (1960), demonstrating that experiential priority is given in the text to what Erwin Straus and Otto Bollnow call presential [präsentisch] space. The investigation analyses the difference between two forms of such space. On the one hand presential space is constituted automatically. This happens for the mountain man through the relentless momentum of long-distance trekking. On the other hand presential space is constituted as a mystical terminus of a tribal quest preceded by years of extreme self- discipline. Although such tribal ‘Searching’ is designed to lead to a sublime space- experience devoid of human agency and control, only agency and control make that happen. The essay proposes that, in the text, this structural contradiction makes traditional-cultural attainment of presential space less subtle than the automatic constitution of presential space that happens effortlessly on long mountain trails, without the consciousness-engineering of shamanistic choreography. By lacking any interest in ‘the Searching,’ and thus not programming himself for mystical enlightenment, the rapturous end of Trask’s half-hearted ‘Searching’ adventure comes across as a miracle rather than as reward for socially approved self-discipline. When mystical clairvoyance in this way finally comes to Trask, without him ever really having sought it, its perfectly gratuitous materialization becomes an extension of presential moments given with equal gratuitousness on the mountain trail. In the last analysis, mystical enlightenment in Trask is not the outcome of any striving but something that emerges effortlessly from sustained walking and from the stillness in which it pauses to renew its momentum.

Thesis (MA)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: The first section of this thesis aims at creating a reading strategy for the analysis of poetry thematically concerned with habitation and the space of the house. Selected Afrikaans poems, forming part of a newer house-poetry that breaks away from the idyllic, genial representation of the house in earlier Afrikaans poetry, are examined. The theoretical equipment utilised in this examination is the habitation philosophies of Martin Heidegger, Otto Friedrich Bollnow and Gustav Bachelard. Various related insights in the work of these philosophers are developed into a three-tiered model for the interpretation of house poetry. Supplementing the abovementioned framework is the socio-historical work of Joseph Rykwert and Ton Lemaire. Both these theorists explore the close connection between the space of the house and the realisation of mortality and transience. The application of the philosophical model facilitates, on the micro level of image and word choice, a fresh understanding of the selected poems, as well as a wider philosophical contextualisation of their thematic content. The reading strategy and the application thereof could also provide the means with which a new philosophical scrutiny of Afrikaans house-poetry can be achieved. The abovementioned formal essay is presented as coupled with a collection of original Afrikaans poems, entitled Vierluik, the creative section of this thesis. Vierluik examines, among other things, aspects of habitation in city, town and countryside, and reflects on descent, rootedness, displacement and the interconnection of space and identity. / AFRIKAANSE OPSOMMING: Die eerste gedeelte van hierdie tesis het as doel die daarstelling van ’n leesstrategie waarmee poësie wat tematies oor die huisruimte en bewoning handel, ondersoek kan word. Geselekteerde Afrikaanse gedigte, wat deel vorm van ’n nuwer huispoësie wat sedert die sestigerjare wegbreek van die idilliese, gemoedelike uitbeelding van die huis in vroeër Afrikaanse gedigte, word ondersoek. Die teoretiese apparatuur wat in hierdie ondersoek aangewend word, is die bewoningsfilosofieë van Martin Heidegger, Otto Friedrich Bollnow en Gustav Bachelard. Verskeie verbandhoudende insigte in die werk van hierdie denkers word ontwikkel tot ’n drieledige interpretasiemodel vir huispoësie. Hierby dien as aanvulling die kultuur-historiese werk van Joseph Rykwert en Ton Lemaire, waarin die noue band tussen die huisruimte en die doods- of verganklikheidsbesef uitgewerk word. Die toepassing van hierdie filosofiese begripsapparatuur fasiliteer op die mikrovlak van beelde en woordkeuse ’n vars verstaan van die vyf geselekteerde gedigte, asook ’n breër filosofiese kontekstualisering van hulle tematiese inhoud. Die leesstrategie en toepassings sou ook ’n filosofiese oopdek van die huispoësie in Afrikaans kon bemiddel. Hierdie akademiese gedeelte dien verder as ’n verbandhoudende oefening by die kreatiewe gedeelte van die tesis, naamlik ’n digbundel, Vierluik. Die bundel ondersoek, onder andere, aspekte van bewoning in stad, dorp en platteland, en bied ’n besinning aan oor herkoms, geworteldheid, verplasing en die verweefdheid van ruimte en identiteit.