Uit die tematologiese indeks blyk dat Oberholzer besonder waarde heg aan: Die ontologiese-antropologiese denkweg; die fenomenologiese werkwyse; die verhouding tussen onties en ontologies; opvoeding as lewensopvatlike gemoeidheid; wetenskap as bewussynsaangeleentheid; pedagogiek se relatiewe outonomie; die leefwêreldlike begronding van die Pedagogiek; behoorlikheidseise, waardes en norme; die menswording van die kind; die sin van pedagogiese kategorieë en kriteria; die pedagogiese essensies: gesag, geborgenheid, ontmoeting, openheid, steungewing, noodbelewing en volwassenheid as opvoedingsdoel.</p Die besondere persoonsindeks toon aan dat Oberholzer afkeurend staan teenoor skrywers wat naturaliste is, -isme denke as wetenskap beskou, pedagogiek as 'n toegepaste wetenskap sien, wat verabsoluteer of 'n karikatuur probeer maak van die fenomenologiese benadering, nie die grense van opvoeding raaksien nie, beweer dat opvoeding nie slegs moontlik is in die verhoudinge van volwassenes tot nie-volwassenes nie, wat nie die sin van die opvoeding ook as 'n besondere lewensopvatlike aangeleentheid raaksien nie, in 'n Cartesiaanse dualisme verval en blind is vir die feit dat outentieke pedagogiekdenke kategoriale denke is. Oberholzer staan goedkeurend teenoor skrywers wat die menslikheid van die mens nie misken nie; fenomenologie as ontologie bedryf; wetenskap ter wille van wetenskap beoefen; die aksiologies-etiese beklemtoon; die lewensopvatting sien as belemmerend by die opvoedkunde; maar noodwendig by die opvoeding; soek na pedagogiese begronding in die ontologies-antropologiese; die kindheid van die kind raaksien, wetenskaplike denke as kategorieë-aanwending sien; opvoeding sien as dialogiese aangeleentheid; pedagogiek sien as outonome wetenskap met toepassingsmoontlikheid; die ontologies-antropologiese denkweg volg; die idee van die paedagogica perennis nie bedreig nie. Uit die ondersoek na die besondere hoofaksente in die Oberholzerse pedagogiekdenke, blyk die beïnvloeding deur Heidegger, maar ook Oberholzer se insig in die betekenis van die kategoriee onties en ontologies vir 'n outentieke pedagogiekdenke. Vir Oberholzer behels wetenskapsbeoefening die denkende soeke na die ontiese; die openbaring van die oersynsgegewene wat ontologies verantwoordbaar is. Pedagogiekdenke is 'n besondere vorm van struktuurdenke en strukture het ontiese status. Pedagogiekdenke vereis kategoriee wat deursigtelikmakende middele en ontologiese gefundeerde ontwerpe vir die denke is. Oberholzer beklemtoon deurgaans dat die mens nie vasgevang kan word in 'n oorsaak-gevolg skema nie, maar dat dit essensieël gaan om die grande van menswees. Hy gebruik die Langeveldse "self-iemand-wees" uitspraak om die ontologiese gefundeerdheid van die pedagogiese aan te dui. Omdat hierdie uitspraak 'n suiwer ontologiese uitspraak is waarop alle menswetenskappe wat waarde heg aan 'n ontologiese gefundeerdheid, gegrond is, verontologiseer Oberholzer nie die pedagogiese nie, maar vestig die aandag op die ontologiese gefundeerdheid daarvan. Oberholzer soek vanuit pedagogiekperspektief in die ontologies-antropologiese synsfeer na die pedagogics relevante. Oberholzer as besondere kampvegter vir 'n outonome pedagogiek op grand van ontologiese begryping wat slegs langs fenomenologiese weg moontlik is, wil nie verontologiseer nie. Die pedagogiese gebeure is suiwer antropologiese gebeure, dus is 'n verantropologisering van die pedagogiese gebeure nie moontlik nie. Wie sê dat die mens wese is wat opvoed, dui 'n synsmodus van menswees aan en is verontologisering van die pedagogiese ook nie moontlik nie. Oberholzer toon ook die verband aan tussen lewensopvatting en opvoeding. Hy stel dit duidelik dat deskriptiewe waarderinge as wetenskapsbeoefening en preskriptiewe waarderinge as lewensopvatlike aangeleentheid ter wille van die wetenskapsbeoefening geskei moet word. Opvoeding, volgens Oberholzer, as universele verskynsel se praktykwording, is 'n lewensopvatlik bepaalde aangeleentheid. Die universele word partikulier wanneer daar bepaalde waardes, soos vergestalt in die lewensopvatting, gekies word. Keuse van bepaalde waardes impliseer standpuntstelling en dan is daar van neutraliteit geen sprake nie. Oberholzer bevestig telkens die onmoontlikheid van 'n neutrale opvoeding, want lewensopvatting bepaal die opvoedingspraktyk en pedagogiese oogmerke is ideologiese aangeleenthede. Dit is duidelik dat Oberholzer 'n neutrale pedagogiek en 'n nie-neutrale opvoeding voorstaan. ENGLISH : From the thematic index it becomes evident that Oberholzer attaches much value to: the ontological-anthropological course of reflection; the phenomenological method; the relationship between ontic and ontological, upbringing as a matter of being involved in a view of life; science as a matter of conscious being; the relative autonomy of Pedagogics; grounding pedagogics in the life world; demands concerning propriety, values, norms; the child's becoming a human being; the meaning of pedagogic categories and criteria; the pedagogic essentials: authority, security, encounter, openness, support, experiencing need and adulthood as the goal of upbringing. An index of the authors referred to by Oberholzer shows that he disapproves of those authors who are naturalists; who regard absolutism in their reflection as science; in whose eyes pedagogics is an applied science, who are guilty of absolutism or of making a caricature of the phenomenological approach, who do not observe the limits of upbringing, who proclaim that the relationship between adults and children is not a prerequisite for upbringing, who do not regard the meaning of upbringing as a matter of a particular way of life, who are victims of a Cartesian dualism and who reject the fact that authentic pedagogic reflection implies categorical reflection. On the other hand Oberholzer approves of those authors who acknowledge the humaness of a human-being; who exercise phenomenology as ontology, who practise science for the sake of science, who emphasize the axiological-ethical, who regard view of life as a hindrance as far as pedagogics is concerned but essential for upbringing, who try to ground the pedagogical in the ontological-anthropological, who observes the essentials of the child's being a child, who regard scientific reflection as the application of categories; who regard upbringing as a matter of dialogue, who regard Pedagogics as an autonomous science having the possibility of being applied, who follow the ontological-anthropological course of reflection, whose viewpoints are not a threat to the idea of the paedagogica perennis. In an attempt to discover particular main accents in Oberholzer's pedagogic reflection the influence of Heidegger becomes evident but also Oberholzer's own insight regarding the significance of the categories ontic and ontological for authentic pedagogic reflection. Oberholzer regards the practising of a science as a reflective search for the on tic; as the revealing of that which is primordially given and ontologically accountable. Pedagogical reflection is a particular form of structure reflection and structureshave ontic status. Pedagogical reflection demands categories which are employed to make something lucid and are ontologically founded designs for reflection. Oberholzer emphasizes that a human being cannot be captured in a scheme of cause and effect, but it essentially concerns the foundation of being a human. He uses Langeveld's idea of being-a-person to prove that the pedagogical event is ontological founded. Because this is a purely ontological pronouncement on which all human sciences which attach value to an ontological foundation are based, Oberholzer does not deliver the pedagogical reflection to the ontological reflection but, instead, point out that it is ontologically founded. Oberholzer searches from a pedagogical point of view for that which is pedagogically relevant in the ontological-anthropological sphere. Oberholzer as an advocate of autonomous Pedagogics based on ontological understanding, which is only possible by implementing the phenomenological method, does not intend to ontologise. The pedagogic event is a purely anthropological event with the result that anthropologising the pedagogical event is not possible. Anybody who proclaims that a human being is somebody who brings up expresses a mode of being a human with the result that ontologising the pedagogical event is not possible. Oberholzer also shows the relationship between view of life and upbringing. He advocates a distinction between a descriptive appreciation as practising science and prescriptive appreciation as a matter concerning one's view of life. According to Oberholzer practical upbringing as an universal phenomenon is a matter inseperable from one's view of life. The universal becomes particular when a choice of certain values as manifested in a view of life is made. The choice of certain values implies that one adheres to a particular point of view - so that there is no question of being natural. Oberholzer confirms the impossibility of neutral upbringing because the view of life determines the practice of upbringing and pedagogical aims are ideological matters. It is clear that Oberholzer advocates neutral Pedagogics but a not-neutral upbringing. / Dissertation (MEd)--University of Pretoria, 1975. / Educational Psychology / unrestricted