Dialogo transformacija klasikinėje ir krikščioniškoje paideia’oje
| Author |
|---|
Stančienė, Dalia Marija |
Žilionis, Juozas |
| Date | Volume | Start Page | End Page |
|---|---|---|---|
2008 | 89 | 161 | 167 |
Straipsnyje analizuojama dialogo transformacijos ypatumai klasikinės ir krikščioniškos paideia’os sklaidoje.
Platonas, perėmęs dialogą iš Sokrato, įteisino jį kaip didaktinį metodą ir etinį postulatą, tiesiantį kelią į pažinimą, minties laisvę ir pilnutinį bendravimą su visais pokalbio dalyviais. Krikščioniškojo dialogo pradai siejami su šv. Augustino mokymu, kuriame persipina pažinimas ir dora, ugdanti žmogaus dvasingumą ir kelianti jo sielą į transcendenciją. Dialogas Karolingų ugdymo sistemoje įsitvirtino tiek pačioje ugdymo teorijoje, tiek ir realiame ugdymo procese — nuo realios kasdienybės ligi bendravimo su Dievu.
Scholastinio dialogo ribas pažįstant tikrovę praplėtė ir pagilino viduramžių universitetai. Propaguodami Aristotelio idėjas, jie ugdė mąstymą, įtvirtino pažinimo pagrindus, plėtojo Tomo Akviniečio mokymą bei jo transcendentinio santykio koncepciją, kuri gludino metafizinę dialogo būtį.
In die article the peculiarities of dialogical transformation in transition from Classical to Christian paideia are analyzed by phenomenological method. The phenomenological analysis of dialog, expands its concept and allows to look afresh at dialogical values, regulative and transcendental functions in the process of personality upbringing, the alternation of educational forms and methods is analyzed. The Plato s Academy, teaching of Augustine, Carolingian school and Medieval university are compared.
I lato implemented Socratic dialog as didactic method and dianoethical value, necessary to intellectual freedom, creativity and proper communication. Plato, preparing his disciples to participation in state affairs, introduced dialectic exercises into educational program. These exercises were aimed at clear and logical thinking. Plato treated dialectics as form of spiritual exercise.
Aurelius Augustinus knew well Platonic and Neo-Platonism philosophical paideia. He starts education by libral arts as propedeutics loi the philosophical comprehension of soul and God. Augustinus was the first Christian author who wrote philosophical educational dialogs. St. Augustine is regarded as the founder of Christian dialog, directed to intellectual and moral education by means of which human soul is led to transcendence.
This kind of dialog had become an integral part of Carolingian educational system as well as pedagogical practice. The manuals of Carolingian period had didactic character and were written as dialogs in which the process of learning was based on questions and answers. The didactic dialogs were saturated with allegories and riddles. Such text was significant as the mean of education and learning. These dialogs did not demand relation with external world.
The Medieval scholastics, working in European universities, considerably elaborated and developed the theory and practice of education through dialog. By means of dialog they propagated Aristotelian sciences. This process resulted in the grand synthesis of Aristotelian philosophy with Christian theology in the teaching of St. Thomas Aquinas. According to Aquinas, educational dialog is related to internal and external human intellectual activity. Man learns by two means: by intellectual power and by natural understanding. Aquinas characterized teaching as external activity, aimed at formation of reality understanding in the mind of pupil. Teaching, according to Aquinas, is art of opening perspectives for independent learning.