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Prady i kierunki w pedagogice 20. wieku
Abstract
Wyd. 1.
... Przedstawione analizy źródeł zostały przeprowadzone zgodnie z metodologią badań historyczno--pedagogicznych W artykule na tle skrótowo przedstawionego rysu biografii naukowej omawianego autora zaprezentowano wypracowane przez duchownego idee pedeutologiczne. (Hellwig 2001(Hellwig , 1993Kabacińska 2008;Szulakiewicz 2000) i częściowo z zakresu teorii wychowania (Chmaj 1962;Skoczylas 2017Skoczylas , 2019. Dlatego w niniejszym szkicu podejmuję próbę nakreślenia zarysu idei pedeutologicznych ks. ...
Celem artykułu jest ukazanie poglądów ks. Mazurkiewicza dotyczących nauczyciela i wychowania do wartości. Podstawą analiz i interpretacji stały się jego publikacje pedagogiczne. W artykule na tle skrótowo przedstawionego rysu biografii naukowej omawianego autora zaprezentowano wypracowane przez duchownego idee pedeutologiczne. Ks. Mazurkiewicz wychowawcę porównywał do kapłana i duszpasterza. Wywód prowadzi do wniosku, że idee odnoszące się do cech osobowości i zadań nauczyciela zostały wyprowadzone z koncepcji wychowania. Wychowanie pojmował jako tworzenie człowieka zgodnie z takimi wartościami jak: dobro, prawda i piękno. Idee te nie straciły na ważności i dzisiaj.
W artykule przedstawione zostały argumenty uzasadniające postrzeganie edukacji jako wartości autotelicznej. Celem tej narracji jest filozoficzno-pedagogiczna analiza edukacji jako zjawiska wymagającego ciągłej aktualizacji w świadomości społecznej. Autoteliczny charakter edukacji został omówiony w kontekście trzech obecnych w niej składników. Składają się nań idee, ludzie i instytucje. Każdy z nich zawiera w sobie swoiste dla siebie ograniczenia. Kontekstem rozważań są zarówno przesłanki historyczne, jak i określone uwarunkowania społeczno-kulturowe, o których szerzej pisałem w autorskiej koncepcji metahistorii w badaniach myśli pedagogicznej. W warstwie metodologicznej odwołuję się do metahistorii idei, analizując imponderabilia aksjologiczne edukacji, wskazując z jednej strony na jej atrybuty, a z drugiej na jej ograniczenia i potencjał. Pozostaję także w zgodzie z konstruktywizmem, którego zasadniczą dla poniższych badań ideę wyraził K. Ajdukiewicz twierdząc, że od wyboru aparatury pojęciowej zależy nasz obraz świata konstruowany z danych doświadczenia. Jako wynik badań chciałbym uznać przekonującą argumentację na rzecz niezbywalności pojęcia edukacji jako swoistego rusztowania kategorialnego w obszarze interpretacji naukowych i realnej edukacji jako swoistego szkieletu w konstruowaniu naszego człowieczeństwa. Artykuł ma charakter otwarty i stanowi zaproszenie do dyskusji.
John Dewey's pedagogical thought was an attempt to adapt the school to the needs and requirements of modern social life. John Dewey wanted to create a new type of education, which was at the same time against the traditional education system. In this article, biographical and pedagogical facts about John Dewey's life are intertwined with educational changes made based on them in basic Finnish education
About the limits of freedom in education. A few comments on the sidelines of Bogdan Nawroczyński's dissertation Freedom and compulsion in education The aim of the article is to present a classic pedagogical concept entitled Freedom and compulsion in education by Bogdan Nawroczyński, an outstanding founder of Polish pedagogy, and to indicate its topicality in the postmodern world. Nawroczyński's dissertation should be a compulsory reading for students of pedagogy who would have an opportunity to learn about the contribution of this outstanding scientist to the development of Polish pedagogy. Presenting the complexity of the issue of education in the postmodern world in the context of Nawroczyński's dissertation proves the importance and validity of his concept. The article is mainly based on an analysis of Nawroczyński's original dissertation, published in 1929, accompanied by the approach of contemporary researchers on the subject of freedom in education.
Na przełomie XIX i XX w., ogromny rozgłos w całej Europie zdobyły idee „nowego wychowania”. W upowszechnianie nowych koncepcji pedagogicznych włączyły się polskie czasopisma, wśród nich „Wychowanie Przedszkolne”. W artykule przedstawiono wnioski z analizy treści artykułów, zamieszczanych na łamach pisma w całym okresie jego ukazywania się (1925–1939), dotyczących zagadnień „nowego wychowania” w odniesieniu do pracy z dziećmi w wieku przedszkolnym.
Trudna biografia człowieka niestrudzonego.Pamięci Ludwika Chmaja - pedagoga, historyka filozofii i kultury.
The subject of analysis is the concept of holism in contemporary Polish pedagogical thought, changing its meaning in the course of the development of humanistic and social sciences. Hence, I undertake reflection on whether holistic pedagogy exists, whether possibly among its diversified theories, systems of knowledge and models there occurs a holistic approach to science, research methodology and/or educational influences.
The article seeks to show how school relationships have changed over the centuries. The main focus is on recent times, when so-called ‘school coercion’ was introduced, accompanied by military reform and the debate on violence and obedience among pupils. Yet oppression remained in schools, despite being opposed by the most prominent educators and thinkers of the period. Church institutions also supported the anti-freedom movements in schools. It is against this background that the slogan of the “new upbringing” movement is presented, which was to give a sense of freedom and respect for other people.
National upbringing is concentrated around 20th century national concepts and often adopts radical approaches. Nationalism, which in its essence is an ideological movement, today is per-ceived in a very negative way: by putting people at its forefront, it emphasizes their autonomy. Polish nationalism is grounded in religion, more specifi cally, in Christianity with its traditionalist foundation.
Straipsnyje nagrinėjamas integruotas ugdymas istoriniu aspektu. Trumpai apžvelgiama antikinio ugdymo ir klasikinės pedagogikos integracijos principo raida. Daugiausia dėmesio skiriama XX a. pradžios naujosios pedagogikos teorijai ir praktikai. Pateikiama visuminio ugdymo samprata, pristatomi atskirų autorių (T. Hopkinso, F. Parkerio, J. Dewey, C. Washburne, W. Jameso, G. Keršenšteinerio ir kt.) požiūriai vienu ar kitu ugdymo integracijos aspektu. Lyginamosios analizės metodu nagrinėjama XX a. pradžios Vakarų Europos naujųjų ir JAV progresyvistinių mokyklų integruoto ugdymo praktika. Akcentuojama, kad ryškiausia integralumo raiška – probleminis mokymas, teoriškai pagrįstas l. Dewey, o Valdorfo mokykloje – euritmija. Straipsnyje taip pat analizuojami Lietuvos pedagogų požiūriai į integruotą ugdymą 1918-1940 m. Pabrėžiama, jog Lietuvos pedagogai ypač vertino kompleksinį medžiagos dėstymą jaunesnėse klasėse, koreliacinę sistemą – vyresnėse.
Sergiusz Hessen to jeden z najwybitniejszych filozofów wychowania XX wieku, przedstawiciel pedagogiki kultury, autor koncepcji pedagogiki rozumianej jako filozofia stosowana. Rozumiał wychowanie jako proces duchowy, w którym realizuje się osobowość człowieka, a jednocześnie podtrzymywana jest ciągłość tradycji kulturowej. Jest ono procesem wprowadzania jednostki w świat ducha obiektywnego, w świat kultury. Szczególne miejsce w swojej koncepcji poświęcił Hessen zagadnieniu wychowania moralnego, które ma być momentem formalnym każdego oddziaływa- nia pedagogicznego. Nie ma ono nic wspólnego ze sztywnym i szkodliwym moralizowaniem – środkami wychowania moralnego nie są nakazy i słowa, ale wyłącznie czyny. Moralność, jak i cała osobowość, rozwija się na drodze rozwiązywania konkretnych zadań, dostosowanych do poziomu rozwojowego jednostki. Sergius Hessen is one of the most prominent philosophers of the 20th century, he is a representative of cultural pedagogy, the author of the concept of pedagogy understood as an applied philosophy. He understood education as a spiritual process, in which he implements the human personality, and at the same time supporting continuity of cultural traditions. It is the process of an individual entering the world of objective spirit into the world of culture. Sergius Hessen devoted a special place in his concept, the issue of moral education, which is to be the moment of any formal pedagogical impact taking place. It has nothing to do with rigid and harmful moralizing – means of moral education are not commands and words, but only actions. Morality and so does the whole personality develops through solving specific tasks tailored to the developmental level of that individual.
problemami badawczymi wokół, których koncentruje się niniejsza refleksja jest pytanie o istotę wychowania, ale także o to: kim jest dziecko i jaka jest rola wychowawcy w procesie tworzenia własnej osobowości? Analiza literatury źródłowej pozwala jednoznacznie wskazać, że dla L. Jeleńskiej wychowanie integralne ukierunkowane było na godność dziecka, jego autonomię i szacunek. Uważała, że jest ono zdolne do wytworzenia w sobie ideału, do którego będzie zmierzać w procesie samowychowania. Jej poglądy wpisują się w wychowanie ujmowane w perspektywie personalizmu chrześcijańskiego. L. Jeleńska dostrzega w osobie ludzkiej wymiar indywidualny i społeczny, które należy rozwijać w procesie wychowania integralnego. Afirmacja osoby przekłada się na konkretne propozycje praktyczne, których celem jest dążenie do rozwoju niezależności dziecka, uszanowania wolności wyboru jego działań, zauważenie potrzeb, umożliwienie zdobywania doświadczeń poprzez własną aktywność i odczuwania radości, rozwijania koncentracji, a także są nastawione na wartości i proces samowychowania.
Słowa kluczowe: Ludwika Jeleńska, wychowanie integralne, sztuka wychowania, personalizm, autonomia, godność.
Ludwika Jeleńska (1885-1961) is a pedagogue and teacher working in Poland at the turn of the 19th and 20th centuries. Her activities focused on the upbringing and education of pre-school and early school education. She has developed a number of items about the early school teaching methodology, which, though forgotten, do not lose its relevance. She is also the creator of the new approach to child education, which she defines "integral education." The aim of the article is to present her pedagogical views and their interpretation in the light of modern theory of author personality development. The main research problems surrounding this reflection are the question of the essence of education, but also: who is the child and what is the role of the educator in the process of creating one's own personality? The analysis of the literature makes it clear that, for L. Jeleńska, the integral education was connected to the dignity of the child, his autonomy and respect. She believed that the child was capable of producing the “ideal” which he/she was going to pursue in the process of self-education. Her views are part of the education inherent in the perspective of Christian personalism. L. Jeleńska recognizes in the human person the individual and social dimension which must be developed in the process of integral education. The affirmation of a person translates into practical solutions that seek to develop the child's independence, respect the freedom to choose his actions, to recognize needs, enable them to gain experience through their own activity and enjoyment, develop concentration, as well as commitment to values and self-education.
A view of pedagogy, at least in several possible contexts, is undoubtedly related to the sense of some states and the experience of those who are active creators of this discipline, the researchers or clients. The author suggests considering three aspects of the functioning of pedagogy in the academic field, the first two of which, lead to its relative «disability», destruction or anomaly with some negative consequences of the process. The similarity of the conditions of scientific work and the academic views of educators does not provide automatic cooperation in the last of the proposed dimensions of pedagogy - the pedagogy of hope or hope associated with pedagogy.
If we do not consider science as a professional, social, cultural and historical mission, with giving politicians and business representatives all the power to make decisions, we will cut the branches of the tree of generations, instead of promoting our achievements. The time has come to get up from knees, to create a new identity with usefulness for both scientific pedagogy and practice. It is possible that we should even change the language of communication with the outside world, preserving it in its structures and studying its tightness, highly specialized diversity.For example, if we want to write about social phenomena, we should present the widest possible approach to the topic: philosophy, anthropology, psychology – everything that can affect this issue. We are not able to carry out certain research in one or another field without careful study of the existing literature. Despite the fact that there are blurring boundaries in the field of humanities and social sciences as a result of interdisciplinary research, however, none of the positivist period selected scientific disciplines renounce its own identity. On the contrary, it tries to show a special contribution by metaphorizing the world of education.
Maria Montessori’s pedagogical system was developed at the turn of the 20th century. It is one of the educational offers implemented in pre-school and early-educational institutions. Maria Montessori believed in an individual approach towards children, the freedom of choice, initiative and free activity, as well as fostering conditions in which children would reveal their inborn predispositions. The concept of a child in her system is close not only to naturalism, but also to pedagogical personalism, as referred to in the dialogue education approach. The article aims to present the potential value of Maria Montessori’s concept of education for contemporary pedagogical practice in Poland in the context of education to dialogue.
Faszyzm szczególnie w pierwszej połowie XX w. obecny był w poglądach wielu przedstawicieli totalitaryzmów Europejskich i nie tylko. Miał swoich zwolenników, m.in. w: Hiszpanii za czasów sprawowania władzy przez Francisco Franco , Portugali za rządów António de Oliveira Salazara , rumuńskiej Żelaznej Gwardii Corneliu Zelea Codreanu, Belgii wśród zwolenników faszystowskiego Christus Rex, Polsce , Wielkiej Brytanii , Francji oraz przede wszystkim we Włoszech Benito Mussoliniego. Idea faszyzmu towarzyszyła wielu dyktatorom i przedstawicielom ugrupowań politycznych na świecie, jednak jej fundamenty stworzył Benito Mussolini. Jak trafnie stwierdził Jerzy W. Borejsza Mussolini był pierwszy. Zatem przedmiotem artykułu jest włoski faszystowski ideał wychowania. Są to wstępne refleksje nad obrazem jednostki kreowanym przez włoskich ideologów. Pozwala to prześledzić rozprzestrzenianie się idei faszyzmu do nauk o wychowaniu, a także pokazać różne aspekty tak zdefiniowanej doktryny. W artykule przedstawiono ogólną koncepcję i definicję ideału wychowania, która pozwoli uporządkować zdobytą wiedzę z perspektywy teoretyków włoskiego faszyzmu. Celem jest przedstawienie koncepcji Nowego Człowieka dotyczącej stworzenia, podporządkowania i wychowania idealnej jednostki.
Pierre de Coubertin’s Philosophy of Olympism
INTRODUCTION
Coubertin’s views were deeply rooted in reality, with which they were connected by numerous ties. Therefore, when reconstructing his views, it is necessary to carry out a wider analysis of the cultural and social context at the turn of the 19th and 20th centuries. Additionally, despite more than one hundred years of the apotheosis of the French aristocrat, we can observe extremely critical standpoints versus his vision and opinions, yet Coubertin’s ideas became an extremely interesting subject of studies.
Pierre de Coubertin in his texts asked questions of an existential and essential nature. Philosophy is the science, which offers an adequate apparatus of ideas to reflect on these topics. It is philosophy that focuses on the existence of man and undertakes the issues of the concept of man, describing his place in the world, a particular society and in a culture. Therefore, it is worth looking for answers in Coubertin’s works to the philosophical questions: who is the man practising sport? What is the place and role of sport in the contemporary world? Answering these questions will allow Coubertin’s views to be placed in concrete philosophical and social trends at the turn of the 19th and 20th centuries.
Anyone who starts studying philosophy cannot avoid confrontation with the most difficult questions that can be asked. The Olympic idea survived centuries, inspiring generations. It helped people find a way of life and organised whole communities so much, that their members call themselves “the Olympic family,” even though they come from various parts of the world. The foundation of such close bonds is a universal idea and it is fitting enough to call the time of the Olympic Games a “festive” period. What is then Pierre de Coubertin’s Olympic idea, which did more than any international agreement? The idea, which did not require huge amounts of money and strong armies, to achieve its aims? Which makes us wait impatiently for the next Olympic Games, during which the financial capital is replaced by the enthusiasm of participation and an army of soldiers - by numerous volunteers?
THE SUBJECT AND SCOPE OF RESEARCH
Pierre de Coubertin invented the neologism “Olympism”; for him, the institution of the Olympic Games together with the accompanying global movement were to become the tools used in the education of the youth of the world, by practising sport together with intellectual activities. This ambitious education program aimed at creating harmony between body and mind, in line with the motto: mens fervida in corpore lacertoso. The subject of the research is Olympism as a syncretic philosophy, which combines ancient Greek plots, Western Christianity and democratic cosmopolitanism thoughts, the Greek idea of paideia and the English concept of education through sport defined by Thomas Arnold. Extensive literature on the subject offers numerous descriptions of Olympism, which extend or narrow down its scope and content. Different definitions are shaped depending on an author’s needs, the level of familiarity with Baron de Coubertin’s philosophy, the aim of a definition and the field of science, within which making the definition is attempted, in particular. This pluralism of definitions is possible, maybe even necessary, because the French Baron never attempted to precisely formulate the concept of Olympism. He might have tried to do that, however, the young and developing Olympism was not ready yet for such a precise and final designation. It is also possible that this is a multifaceted, many-sided and dynamic phenomenon, therefore it is not, and it will never be possible to define it precisely. The following definition included in the Olympic Charter shall be used for the purpose of this work: Olympism is a philosophy of life, exalting and combining in a balanced whole the qualities of body, will and mind. Blending sport with culture and education, Olympism seeks to create a way of life based on the joy of effort, the educational value of good example, social responsibility and respect for universal fundamental ethical principles. In this work, Olympism is understood: 1. in the context of its ancient prototype, i.e. the ancient Greek custom of organising sport competitions; 2. as a modern, Coubertin’s equivalent of the ancient Greek games; 3. as an ideology, a system of values, idea or social movement.
THE RESEARCH AIM AND QUESTIONS
The main aim:
The main aim of the dissertation was an attempt to systematise Pierre de Coubertin’s thoughts and opinions and present them in a synthesis. This was accompanied with a presentation of the results of the discussion, which took place in magazines and books on the subject of Olympics, focusing on the main ideas of Olympism. Such a discussion has not been presented in a single publication yet. The 150th anniversary of Coubertin’s birth encouraged the creation of such a summary.
As Coubertin was not a sensu stricto philosopher, one could neither assume the possibility to recreate a complete vision of the world in his creation nor answer all questions appropriate for individual subdisciplines of philosophy.
Therefore, the achievable aim was defined as an analysis of the selected philosophical concepts, which could be abstracted from Coubertin’s theoretical works. Thus, the work involved application of a philosophical structure and its concept apparatus to Coubertin’s ideas. The path from philosophy to Olympism was taken.
Detailed aims
The detailed aims can be presented in 4 points, which reflected the content of individual chapters.
1. Outline of the social and cultural background of the turn of the 19th and 20th centuries, when the Olympic idea appeared and later matured.
2. Anthropological reflection in the thesis aimed at presenting Coubertin’s concept of man, which determines his place in the world, in a society and culture. The following question was asked: who is the man that practices sport? Another aim was to demonstrate Coubertin’s analysis of the Olympic sport phenomenon which, according to the pars pro toto principle, described a sportsman and - in general - a man.
3. Taking into consideration more general concepts, the social philosophy of the French baron was reconstructed. The Olympic project is not just a self-improvement program for an individual but also - perhaps above all - service to society, first local (France) and next, international.
4. The last part of the dissertation includes a presentation of opinions on Olympism in Pierre de Coubertin’s version. This is the only chapter which describes the times after the life of the French baron, including later opinions on the original Olympic idea.
THE RESEARCH METHODS
The selection of methods in philosophical reflections depends on the general philosophical concept, school or trend. Therefore, the methods applied in the dissertation are: The philosophical method of perspective, conceptualisation and interpretation, characteristic for the philosophical school and trend represented by Coubertin (positivism, naturalism).
M. Heidegger’s hermeneutic method was used, which proves that every understanding is based on a previous one. The hermeneutical interpretation of Pierre de Coubertin’s output may take one of the three paths: 1. Intentio auctoris (the author’s meaning), 2. Intentio operis (the meaning of the text), 3. Intentio lectoris (the reader-oriented meaning). Within this research it was important to reach the sources of the philosophy of Olympism, i.e. Coubertin’s theoretical texts, passing over later commentaries and interpretations. Therefore, the intentio auctoris method was selected. The dissertation was of the analytical, descriptive and synoptic character; therefore it was also necessary to apply methods involving analyses and interpretations of the available sources and literature, in order to achieve the defined aims.
CHAPTERS CONTENT OUTLINE
I. The spirit and logos of modern Olympism
When reconstructing the genesis of modern Olympic Games, frequently certain catchy phrases have been used, as if a particular event, a person or a personal experience of time and place influenced the image of Coubertin’s Olympism idea. However, these seemingly romantic descriptions were supported with rational studies and prior, precise social diagnosis. This, the Olympic project loses its romantic trait but gains in scientific credibility. Philosophical foundations of modern Olympism, which were part of the social studies trend at the turn of the 19th and 20th century, demonstrate that a youthful flush of emotions of a young French baron, enchanted by the Ancient Olympia, was just a spiritus movens for the further work on the program for France and the world, reflecting current social demand.
Common sense dictates that the Olympic Games, even though they were previously resurrected, sometimes for a brief period, are the work of a single man. Baron Pierre de Coubertin was also convinced of the importance of his work, when he implemented the global project.
During the Congress on the Revival of the Olympic Games in 1894, when the toast was raised to the ancient, several thousand years old idea returning at the start of the 20th century, nobody from those voting for the project realised that the vote result was not just an act of their will but also the objective status of the world outside of the room they were in. Coubertin made himself the first apostle of the new sport religion, however, a number of social, cultural, economic, political and other factors were at the foundation of the project.
The results of the analysis of the phenomenon demonstrate that it was the work of society itself, which demanded expression of its needs and desires. These needs were realised in various forms, through the World Exhibition idea and new forms of mass entertainment (e.g. cinema, sport stadiums), among others. From this perspective, Olympism has a social origin, itself not being such a great catalyst of social changes, as Coubertin would expect.
The Olympic Games were resurrected with the help of a small group of Coubertin’s friends, who were persuaded to join the project. The noble genesis of a modern Olympic Games, which were more or less modelled on their ancient equivalent, attracted more and more supporters, probably more active as fans than participating competitors. Popular interest in Olympic sport considerably increased later, after the wave of organisational, marketing and financial successes. That interest was growing mostly among enthusiasts of sport itself and the commercial success related to it, and not so much among those interested in the Games’ humanist message.
The roads parted already at the very beginning of the modern Olympism history. One road was set by Coubertin and the other was chosen by the maturing Olympic movement itself. Olympism in its content and ideology, originally an instrument of social pedagogy, similarly to many cultural phenomena went through the emancipation stage, after which its subsidiarity became autotelic and it broke ties with its pedagogical origins.
II. Prolegomena of Olympic anthropology
Olympic anthropology is eclectic and comprises philosophical ideas from different epochs. The flagship humanism expressed by the philosophy of Olympism required looking into the past where human existence was contemplated, his destiny and the role in the universe. When reconstructing Coubertin’s ways of thinking, a large fragment of the history of humanism was unveiled, rooted mainly in M. Montaigne, J. J. Rousseau, H. Saint-Simon, A. Comte, H. Taine, H. Spencer and many others.
Inspirations in reference to the classical epoch in Greece were presented during the reconstruction of Coubertin’s Olympic anthropology. I returned to the cradle of the Olympic Games - the ancient Olympia. Not because sport was born there. Greeks did not invent sport. Ancient Greeks were referred to as an ideal example. Olympic anthropology was presented through the prism of the Platonic kalokagathia, i.e. the axiological and ethical “unity.” By transferring this ideal to the 19th century philosophy, Coubertin contributed to reconnecting the once lost Hellenic eurythmy.
The positive inspirations found by Coubertin in ancient literature were presented in the first part of the sub-chapter, main assumptions of Olympic anthropology. But negative inspiration is also possible. Then, criticism of one’s predecessors initiates building one’s own ideas. This case was no different. Coubertin’s diagnosis of the contemporary Christian European culture declared that Christianity lost its original harmony to soul and its elements: faith, will and reason. This wasted accomplishments of ancient Greeks, who also valued the body. Coubertin could not accept the concept of man without joy coming only from physical fitness, the beauty of the human body shaped in the past in palaestra and gymnasium.
His anthropological assumptions, although through the body, involved man in natural determinism, at the same time they gave a more autonomous character, thanks to which man could play a special role in nature, be the master of his own fate without participation of supranatural powers. For Coubertin, sport as a specific field of human activity is not only a product of culture, but also natural, innate tendencies of man.
III. Social philosophy
The publication of Coubertin’s works coincided with the emergence of social sciences in Europe. He lived in the epoch, which still heard a strong echo of the works of H. Saint-Simon, A. Comte; K. Marks was already writing; E. Durkheim, M. Weber and S. Freud were his peers. Based on the analyses of Coubertin’s output, one may define him as a post-enlightenment scientific movement member, who saw the tools for describing the world in science. According to him, the slogans about the class war, organisation of a peaceful society, religion, can be described and tamed with the use of scientific achievements.
Coubertin’s social philosophy contains two social programs, according to the territorial scope criterion:
1. A social program for France (narrower)
2. An Olympic program for the world (wider)
The local program was purely pragmatic. It served as the means for physical and moral reconstruction of the French nation, which continued its road to cultural supremacy both in Europe and elsewhere. It is worth emphasising that these were still the times of colonial France. The program contained precisely defined actions, aimed at increasing the morale of the French, which was based on foreign educational models. When creating the program, Coubertin applied the logic of the aim. However, the global project was dominated by the logic of the value, one in particular. It was taken from the original, ancient Greek Olympic idea - ekecheiria, and the 19th century international peace movement. The first, local project was pragmatic but the other one was clearly idealistic.
A political, economic and social doctrine, which originated in the second half of the 19th century, opposed liberal individualism on one hand and social collectivism on the other; it aimed at improving the situation of all social classes by propagating solidaristic ideas. Class solidarity is a doctrine declaring the predominance of a state over an individual, simultaneously considering individualistic postulates. Coubertin supported this concept. However, this solidarity was not complementary with the catholic or Christian-democratic one, but closer to E. Durkheim’s concept.
The social, post-enlightenment thought in the 19th century France and Europe rejected religious habits and ceremonies and broke away from the Church, accused of supporting illiteracy and monarchy. Such rejection required replacement by substitution. Coubertin then proposed to establish the institution of Olympic Games as a repository of a new, lay religion. Here, Olympism as a tool of social reform was combined with global Olympism, which transposed the local idea to the whole of mankind.
IV. Opinions on Pierre de Coubertin’s Olympism
Despite the gradual social approval of the Games, there were always critical opinions, which confronted great Olympic ideals with life. In consequence, we are faced with the Olympism, which matured in the climate of a continuous dialogue between Coubertin, his supporters, sceptics and declared opponents.
The voices from the opposing groups meet where the presence of negative phenomena in Olympism is discussed; Coubertin’s supporters obviously declare, that the negative elements come from the outside. In response, the opponents see the flaw of Olympism in its foundations, namely in the original vision of the Games first ideologist. Solution of the disputes is not just an academic task. The games are an actual event and offer a certain axiological and moral alternative to the world. In the event arguments of either of the parties dominate, they will be the basis of the visions and sense of Olympism future and presence in culture.
Opinions on Pierre de Coubertin’s Olympism can be divided in the following way:
1. Olympic enthusiasm (Olympic apotheosis) - an opinion that Olympic sport has all the features, which raise its competition above sport.
2. Moderate optimism - an opinion that Olympic sport is basically another event, equal to other global competitions and when it is managed properly, it is an excellent opportunity to support humanist values.
3. Olympic pessimism - an opinion that Olympic Games are less than sport and the whole organisation serves only particular interests of certain social groups.
CONCLUSION
Coubertin’s Olympic idea was welcome in the world because it was flexible enough to be approved by both traditional and conservative social and political groups and new, modernist societies. Therefore, it can easily be proved that Olympism served both bourgeoisie and proletarian ideologies. As the values flow direction between Olympic movement and the world outside the Olympic idea is double-sided, it can be hoped that human culture will more and more implement Coubertin’s social ideas.
The final assessment of his work cannot do him wrong. Olympism cannot be criticised for faulty theoretical assumptions. However, great ideals always fade in attempts to implement them. In the times of scientific minimalism, Baron de Coubertin was not afraid to set brave, idealistic and utopian goals. But how much worth would be an idea, which implementation would not require heroic efforts?
His contemporary role in society certifies his input in the field of culture. The Olympic flag is one of the most recognised symbols, even more so than religious symbols. Coubertin is referred to as “a legendary titan,” “a symbol of noble, youthful enthusiasm,” “the apostle of sport religion,” and he lives in the minds of all members of the proud “Olympic family.”
Keywords: Olympism, Pierre de Coubertin, the Olympic Games, the Olympic movement, the philosophy of Olympism
Abstrakt
The integral education as liberation space of religious education
It is the content of article the conception of the integral education which postulates towards full moon of human nature general process of the pupil’s development. The man, is the basic centre of conception the complexity of body and the soul, elements – animal and spiritually – divine, and so the full man. Conception this goes out pose man’s empirical description, therefore it does not restrain to proposing the pragmatic only model of education. Important it is, to appeal to the man’s nature, his vital structure, spiritual culture and her elements, sense of life. Such formulation of object of education shows on occurrence in man’s life developmental continuum, which hugs man’s whole life and it with this point of sight gathers integral character.
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