The aim of diploma thesis Teachers personality in the 21st century is to point out the importance of the human spiritual dimension, as well as the importance of personality development of every teacher. The thesis is trying to disclose which of the challenges are teachers facing nowadays and how the students and pupils themselves are affected by their lecturers. The paper describes the transformation of the teacher's role in present-day society. Two different approaches in teachers training are presented and compared - classical higher education and Waldorf education. The theoretical part of the thesis deals with the definition of the personality concept regarding a psychological point of view, as well as the definition of teacher education paradigm transformation relating to key competences and professional teachers standards. One section of the text is describing the basic principles of Waldorf pedagogy. The empirical part consists of an analysis of two different teacher education approaches, obtained through interviews with representatives of the Faculty of Education of Charles University in Prague and Freie Hochschule in Stuttgart. The benefit of this thesis is to bring the description of the educational model, which emphasises on a artistic process in the future teachers education, into the...

基於單一文化之困境與美學意識之衰微，台灣另類教育在二元對立的邏輯運作下，常遭受負面的誤解或打壓，普羅大眾對於另類學校學生最常見的質疑便是：「以後要怎麼跟人家競爭？」、「如何考基測？」、「出去有辦法適應嗎？」，為探究另類學校學生的生活世界及其進入體制內學校的跨體制經驗，本篇論文嘗試以敘說探究開採夏天—一位華德福學校學生的生命故事，從而了解其學習世界的變遷及內在的適應歷程。研究發現，華德福學校具備自由、對話、創造之特徵，以即興的學校圖像作為陶養創造性人格之可能條件，促使夏天在面對基測和進入體制的衝突中展現出自我組織的生命樣態，而即興美學中的自由遊戲精神與複雜思維，不僅啟示了教育引發創造的本質，同時也為另類教育學提供更多元的定位基礎。 / Because of the conformity of culture and the lack of aesthetics, alternative education in Taiwan is usually misunderstood or suppressed in the logic of binary dualism. The most common questions to alternative schools’ students are “How do they compete with others in the future?”, “How do they prepare for the basic competence test?”, and “Are they able to adapt to the life outside?” To investigate the life world of an alternative school’s student, Summer, and her experience of transferring to normal school, narrative inquiry is adopted in this research to understand the changes of the learning environments and her state of mind. According to the conclusion, the Waldorf school contains the characters of freedom, dialogue, and creation. And its picture of improvisation provides Summer with possible conditions for developing creative personality. As a result, she shows the attitude of self-organization when facing conflicts in the cross-boarder process. In addition, improvisation’s spirit of free play and complex not only reveal the essence of education as creation, but also provide alternative education with more diverse orientation.

This paper has two objectives. First: the humanistic idea of knowledge, philosophically formulated by Rudolf Steiner (1861-1925), should be presented in relation to history of ideas. In the meeting with different kinds of cultural and social needs in Central Europe during the decades of the turn of the 20th century, Steiner developed his idea of knowledge into a singular Thought Style (Ge. Denkstil). A Thought Style can be described as a selective and aimed cognitive preparedness. The idea of knowledge and the Thought Style are here described as anthroposophical humanism. The second objective is to show how the Thought Style, in a historical way, was established in Sweden, and how it, until the mid 1980s, changed and was adapted to Swedish culture, i.e. how the style in various ways became Swedish. Organisations and movements that were influenced by the anthroposophical humanism were The Anthroposophical Society, the biodynamic movement, the movement for anthroposophic medicine, the medical pedagogical movement with special pedagogical institutions and social therapeutic homes for treatment, the Waldorf movement, the Christian Society, anthroposophic architecture and art practice etc. Since they co-operated with a common background, they formed a Thought Collective (Ge. Denkkollektiv). The anthroposophical humanism has its roots relating to history of ideas far back in the Central European Middle Ages. During the new humanism era, the idea of knowledge had a renaissance in German culture life. Rudolf Steiner remodelled the idea at the end of the 19th century and developed it into the singular Thought Style. When Steiner was a theosophical teacher he gave it an esoteric design. After the First World War, when Steiner was working as a social reformer, he gave it a humanistic design. Within The Anthroposophical Society, the double image of the anthroposophical movement, internationally and in Sweden, led to severe opposition and conflicts. Right until the mid 1980s, reorganisations were common in order to handle the two directions of the Thought Style when it came to differences in traditions, ideology and sociology. In Sweden, the anthroposophical movement has undergone four stages of development: the reception period 1890-1935, the conversion period 1935-55, the expansion period 1955-1985 and the integration period as from 1985. As from 1913, when The Anthroposophical Society was established, until 1985, the development of ideas in the anthroposophical Thought Style and the Thought Collective can be described as a wandering from Christian esotericism to an anthroposophical humanistic idea of knowledge, with a cultural education in the ideological focus of the Thought Style. The traditional development of ideas can also be described as an anthroposophical process of secularisation. There are mainly four things that have contributed to the expansion of the anthroposophical movement in Sweden during the phase of expansion: the post-war period economic expansion, the development of the educational system, the renaissance of esotericism in the late 1960s, as well as the need for an alternative to the post-war abundance consumerism and waste of resources. The Swedish development indicates similarities with the international development within those areas where different activities have been adapted to Swedish legislation, traditions and views, mainly through care and education.

The aim of this essay is, firstly, to – through a text analysis – compare the curriculum of Waldorf education in Sweden (in the essay referred to as “WL”) to the Swedish national curriculum “Lpo 94”, to uncover possible differences and similarities between these documents, and, secondly, to present the roots and educational philosophies that these two curricula, respectively, are based upon. The purpose hereby is to be able to trace, describe and explain the differences between the pedagogical practices of Waldorf education and that of conventional Swedish schools. In the essay, a historical investigation of the main traditions of ideas behind the Swedish national curriculum is briefly carried out, where I swiftly present the educational philosophies of John Dewey (1859-1952) and Lev S. Vygotsky (1896-1934). Next, an investigation of the worldview and philosophy of Rudolf Steiner (1861-1925) is effectuated, where I attempt to bring to light Steiner’s anthroposophical and holistic worldview – a worldview that throughout the 20th century has developed into an international and wide-ranging anthroposophical movement – as well as his concepts of knowledge, science and educational philosophy. It is made clear that Steiner’s texts and lectures are continuously centred on a holistic outlook on mankind and nature, as well as the spiritual development of humankind and deeper development of the mind. Even though the text analysis of the two curricula shows several similarities between the curriculum of Waldorf education and the national one – in particular regarding in what way the text is structured, as well as in what way the basic (democratic) values are expressed – the analysis also displays a wide range of differences. The curriculum of the Waldorf education displays a closer relation to Steiner’s holistic worldview and educational ideas than does Lpo 94 to the educational ideas of Dewey and Vygotsky, and it focuses more on the importance of the child’s playing activities, creativity and art compared to conventional schools, even though these perspectives do exist here as well. It is argued that, above all, it is the outlook on mankind behind the curriculum that shapes the educational system and the practices within it. The outlook on mankind of Steiner and the Waldorf curriculum focuses on the importance of the pupil’s spiritual development, something that is seldom – if ever – considered in the conventional school. This seems to have an impact on the Waldorf schools in the sense that the pupil is less likely to share materialistic values, and, instead, to have a better understanding of civic and democratic values as a whole. Thus, the curriculum of Waldorf education can – in a much higher degree than the national one, Lpo 94 – be viewed as a “curriculum for the soul”, i.e. to be a curriculum that focuses on the pupil’s spiritual development. Curriculum, Waldorf education, Lpo 94, Rudolf Steiner, educationalphilosophy, anthroposophy, John Dewey, Lev S. Vygotsky

In this essay we study the practice of teaching and learning through aesthetic learning processes in a Waldorf School. Through an ethnographic field study three Waldorf teachers have been interviewed about their views regarding in what ways aesthetic learning processes are present in their teaching and how learning through these processes is being carried out practically. For the study a specific class has been observed during three days in a Waldorf School in Stockholm to examine how the aesthetic learning processes are being performed in practice. Through the study we have reached the conclusion that in this particular Waldorf School teaching is being performed artistically and through aesthetic approaches and perspectives. This way of teaching is being carried out not only in the aesthetic subjects but also in the theoretic. The results of the study show that aesthetic learning processes are present in almost all of the subjects in this Waldorf School.

This thesis is focused on the integration of pupils with special educational needs into alternative schools, points out the pros and cons for their education. In the theoretical part are explained in more detail the concepts related to specific learning disorder ADHD and mental retardation. There is characterized by the integration and inclusion of children with this disability and their cooperation with educational assistant. In the end of the given principles of the Waldorf, here is a comprehensive overview of the philosophy, education of pupils at the Waldorf schools. The practical part focuses on the specifics of the educational process at the Waldorf School and the inclusion of children with special educational needs into teaching. In qualitative research, the case study of integrated children and analyzed their professional documentation. Interested observing and working with them is documented their previous education and assessed the appropriateness of including these children to alternative schools.

My work deals with the alternative pedagogy and its principles, which can be used at the free-time pedagogy. The work intents on the montessori pedagogy and waldorf pedagogy, because these two pedagogy systems are the most common in Czech Republic. It introduces the founders of both systems and the origin of the systems together with the characteristics needed for the understanding of the theme. Main goals of my work are the basic principles of both trends and their usage for free-time pedagogy, especially for the upbringing outside education. It rises up the relation between the teacher and the learner, stressing out the respect for the child.

The topic of this work is "Playing in Heterogeneous Classes - Comparative Study on Kindergartens of Common versus Waldorf Type". The theoretical part deals with the definition of the pre-school aged children's need of playing, the development of playing, the need of a playing partner and the function of toys. Then it focuses on playing in the General Educational Plan for Pre-School Education, playing integration into the daily routine of a kindergarten and benefit of playing for a child and a teacher. It describes the specific features of a heterogeneous group of children and their relationship to playing. It also discusses the characteristics of a Waldorf kindergarten. In the end of the part the School Educational Plan of the studied schools is shown. The practical part of this work is based on monitoring children during their free playing time in the chosen kindergartens. The time daily devoted to free playing, the ways the teachers react to free playing and which types of playing are most common were the objectives of the research. The work then names toys recommended for a heterogeneous class by the teachers, toys chosen by children, how younger children are integrated into the older children's playing and vice versa. Then, by using a questionnaire, following data will be obtained from parents...

This thesis explores the different types of primary school teachers' attitude towards inclusive education of pupils with behavioural problems. Three main goals were attempted through interviews with teachers of different qualification. The first goal was to understand the differences between teachers' attitudes and opinions. The second was to identify the major reasons for said attitudes. The third goal was to review bill no. 27/2016, which deals with the issues of education of pupils with special needs and of exceptionally talented pupils. The respondents, who participated in this research, are currently employed as primary school teachers, as well as the Waldorf elementary schools and practical elementary schools. The research has shown that all respondents viewed the inclusion of pupils with behavioural problems as disadvantageous. This attitude can however be influenced by the type of school, or additional education in this particular field. This research concludes with a comparison to a U.S. research of similar goals. KEYWORDS: Behavioural problems, behavioural disorder, inclusion, teachers' attitude, primary school, Waldorf school, practical elementary school

The building area of Mr. Polach, which is containing the buildings Pantáta, Panímáma and Mariánka – is unused nowadays. A variety of public functions designed for residents and visitors is proposed for its renovation. The Pantáta, the oldest of the three, is designed for freetime activities. As a leisure time center, it would work not only as an extension of the art school in Frenštát pod Radhoštěm, but also for other non-traditional activities for children and adults, for regular classes and single-time events and workshops, and thanks to the space possibilities of the main hall, also as the cultural center as well. The Panímáma building is designed as an alternative Waldorf type kindergarten, which, thanks to its unique location in the womb of nature, will surely attract a lot of interest. The last of the trio is Mariánka, which is ideal for the function of a tourist hostel, which is ideal in the area, because the function is currently demanded in the area and the current capacity is not sufficient. Accommodation is designed as a low-cost alternative with a shared kitchen and it is also great for organizing the educational events in countryside