Pestalozzi

This text investigates the intellectual legacy of "Hand and Eye Work", the first art-based curriculum officially introduced by the Gold Coast colonial government through the Educational Code of 1887. With a nod to Foucault's archaeological and genealogical methods, the text explores the Pestalozzian-Fröbelian diaspora of technical, manual and vocational training schemes including the German Gewerbeschule, the Scandinavian Slöjd system, the French metiers and the British Somerset House-South Kensington "manual training" system which inspired the Gold Coast "Hand and Eye" curriculum. The study finds parallels between the manual training curricula, pedagogical models and texts purveyed in America, India and pre-Union South Africa and other nodes of the Victorian Empire. The text argues that the "bread and butter" vocational focus of the Gold Coast colonial scheme displaced the more recondite and progressive features of the Pestalozzian-Fröbelian system which had inspired it. The programme became contrived, mechanistic, and embalmed in a frozen time-capsule. It remained firewalled against contemporaneous challenges cues and potentials extant in the heritage of African visual culture and Modern art alike until G. A. Stevens, a young graduate from the Slade School, and inspired by the Progressive Education movements in Europe became art master in the Government Training College and Achimota College respectively. Echoing his mentor Roger Fry's dictum to "get rid of all that South-Kensington nonsense", Stevens critiqued "Hand and Eye" training thus: "There was, and is, no provision for the training of taste, appreciation, criticism, or for the slightest perception of art history". This was the beginning of a revolution in Gold Coast art education.

Johann Heinrich Pestalozzi (1746-1827) était - et est toujours – l’un des plus célèbres pédagogues suisses des XVIIIe et XIXe siècles. Il est connu pour les principes « révolutionnaires » de l’éducation qu’il a développés alors qu’il était à la tête de plusieurs institutions pédagogiques dans les différents cantons suisses. Il faut dire que sa « méthode » jouissait d’une aura particulière et consistait en un mode d’enseignement qui était censé révolutionner l’enseignement de la lecture, de l’écriture et de l’arithmétique. Cet article porte une analyse sur les mécanismes de transfert et de réadaptation des livres d’arithmétique de Pestalozzi dans les villes de Berne, Zurich et Weimar. Il s’agit d’exposer comment ils ont été adaptés aux conditions locales et comment la méthode de Pestalozzi est devenue une « formule magique » dans le discours éducatif des premières décennies du XIXe siècle.

Johann Heinrich Pestalozzi (1746-1827) was – and still is – one of the most famous Swiss pedagogues of the 18th and 19th centuries. He is known for his « revolutionary » principles in education which he developed while he was the head of several pedagogical institutions in different Swiss Cantons. Particularly well known was his « method », a mode of instruction that was supposed to revolutionize teaching in reading, writing and arithmetic. Focusing at arithmetic, this article aims at discussing the questions of how Pestalozzi’s arithmetic books were adopted in the cities of Bern, Zürich and Weimar, how they were adapted to local conditions, and how Pestalozzi’s method became a « magic formula » in educational discourses in the first decades of the 19th century.

Fichte y Pestalozzi compartían algunos elementos que les acercaron el uno al otro. En primer lugar, la ciudad de Zúrich, donde nació Pestalozzi y en la que Fichte residió algún tiempo y encontró a la que fue mujer, Johanne, amiga de la de Pestalozzi. En 1788 Fichte había ya apreciado la novela de Pestalozzi Leonardo y Gertrudis, en donde, según él, se abordaba de manera apropiada el tema de la miseria del pueblo (GA II/1, p.104). En ese relato rural se defendía la educación como medio para resolver los males sociales y políticos. Pestalozzi había obtenido un gran éxito con ese libro, llegando a ser el único suizo nombrado Ciudadano de Honor por la Asamblea Nacional Francesa. En 1793-4, ambos llegaron a conocerse personalmente y a estimarse (Fuchs, 1978, pp.66-74), y Fichte, a principios de 1794, proyectó escribir una reseña de la novela (GA III/8, p.152). Según Pestalozzi, Fichte le hizo ver por aquel entonces que sus experiencias pedagógicas le habían conducido cerca de la filosofía kantiana (Pestalozzi, 1949, p.307); pero él declaró después: "desde los Fichte and Pestalozzi. On the education of the people Resumen: Fichte, en sus Discursos a la Nación alemana, consideró que la pedagogía de Pestalozzi era la correcta para los nuevos tiempos y la adecuada para entender su filosofía. Ambos pensaban que la educación había de ser accesible a todos, sin distinción de estamentos o clases, una educación del pueblo que Fichte convierte en educación nacional. Se ha de educar equilibradamente todas las fuerzas y capacidades del ser humano, atendiendo asimismo a las etapas de su desarrollo evolutivo. La intuición ha de ser la base de esa educación, que ha de potenciar la capacidad de pensar y actuar por sí mismo. Palabras clave: Fichte; Pestalozzi; educación; intuición; acción. Abstract: Fichte, in his Addresses to the German Nation, considered that the pedagogy of Pestalozzi was the right one for the new times and the right one for understand his philosophy. Both thought that education was to be accessible to all people, regardless of states or classes, an education of the people that Fichte turns into national education. All human forces and capacities must be educated in a balanced manner, also attending to the stages of their evolutionary development. Intuition must be the basis of that education, which must enhance the ability to think and act for himself.

Johann Pestalozzi’s philosophies and writing on child rearing and educational practice constitute a major influence on modern educational thought throughout the Western world, particularly on seminal American education pioneers such as Joseph Neef, William Maclure, Horace Mann, and Edward Sheldon (Barnard, 1859). Despite this, the work of Pestalozzi is no longer part of the popular cannon of educational philosophy or pedagogy in American teacher training programs nor is it present in most continuing education opportunities for practitioners. The lack of
contemporary familiarity with Pestalozzi’s work in education circles is disheartening since his work has a great deal to offer to modern educators. Pestalozzi’s oft stated goals 1. making the world better for children and 2. treating children with dignity and compassion were eloquently outlined in his writing for future generations to discover and are worth reconsidering today.

Artikel Biografi Tokoh Pendidikan Anak Usia Dini (PAUD) berisi tokoh-tokoh pendidikan yang menjadi landasan dalam penyelenggaraan pendidikan anak usia dini (PAUD). Tokoh-tokoh tersebut adalah Pestalozzi, Piaget, Maria Montessori, Rousseau, Vigotsky, dan Froebel

Johann Heinrich Pestalozzi (1746-1827), the great Swiss pedagogue, not only decisively influenced his native country with his work, but also changed the education practice worldwide during his lifetime. The reception of Pestalozzi’s pedagogical ideas and the pedagogical influence which was exercised in this way, as well, in the Greek region during the 19th century, is an important issue for the formation of Modern Greek Pedagogy.
Adamantios Korais (1748-1833), who was a leading figure of the Modern Greek Enlightenment, was the one who gave prominence to the work of the great Swiss educator in Greece, as early as 1809. This activity was part of the “metakenosis” of the Lights in enslaved Greece. The leading Greek periodical of the pre-revolutionary years Logios Hermes (1811-1821), published in Vienna, played an important role in the dissemination of Pestalozzi’s ideas.
Ioannis Kapodistrias (1776-1831), the first Greek Governor, acting alongside the initiatives of the Greek Enlighteners, believed that the Greek people as a whole needed education in order to be able to claim their freedom; for that reason, he was actively concerned about the state of education in his enslaved homeland. He showed a particular interest in the educational system which was being developed during those years in Switzerland and expressed his admiration for Pestalozzi’s work. Besides, Kapodistrias had personally met Pestalozzi. The Greek Governor had also expressed the same interest in the work of Pestalozzi’s “faithful student”, the noble politician Philippe-Emmanuel von Fellenberg (1771-1844).
Unfortunately, after the Greek Governor’s tragic assassination, his welfare program for the orphans, inspired by the movement of Philanthropismus, deteriorated and shrank. The Othonic monarchy, in collaboration with the Regency, which followed the assassination of Kapodistrias, imposed the one-way Bavarian educational system, with elements from the neo-humanistic and the classicist practice of the time, whereas Philanthropismus was abandoned. This trend was reinforced by many Greek educators who, as scholarship recipients of associations and bequests, studied in Germany during that period, and transferred these pedagogical ideas to Greece.
Finally, systematic historical and bibliographical research shows that Pestalozzi’s writings were also heavily ignored in post-revolutionary Greece.

In answer to the notion that spiritual experiences are unpredictable and irregular, voiced in not only one specific paper but rather generally assumed by Western scholars, I present the evidence of my own life. Both in visual and conceptual form I demonstrate how, over a period of eighty years there have been four distinct cycles within which spiritual experiences occurred rather regularly and in a repeating pattern. These were invariably responses to various degrees of stress, which the experiences served either to prepare for, or to resolve. The effect of these experiences was to empower me to move on with my life and career without any serious hindrance or breaks in continuity, despite, in many instances, strong opposition or attack. The form in which these events occurred within the four cycles prepared my mind to receive the ancient Vedantic form of the chatushpad, or a series of levels of consciousness, again in contradistinction to the usual Western model, which at the moment seems largely to posit only the material world and a theoretical "Consciousness", without any distinguishing features. While hoping for corroboration of my experiences, I present some circumstances that may have predisposed me to this unusual mode of experience and some background evidence that for me supports my orientation to the chatushpad as well as its possible relationship to quantum theories of learning.

Apart from John Dewey, no American educational reformer has been as internationally successful and influential as Helen Parkhurst, the founder of Dalton education. In the twenties and thirties of the twentieth century, Dalton education was spread throughout the world. There was Dalton education in America, England, Germany, the Netherlands, the Soviet Union, India, China and Japan. Particularly in the Netherlands and Japan, Dalton education has remained in existence. In recent years there has been a revival of international interest. It crops up again, for instance, in England, Germany, the Czech Republic and Slovakia, Poland and China.

The Netherlands is the country with the highest density of Dalton schools. At the moment there are four hundred, three hundred and seventy of which are elementary schools. Comprising five percent of all elementary schools, Dalton education is by far the largest educational reform movement in the Netherlands. And, contrary to Montessori, Jena Plan and Waldorf education, it is steadily on the increase: approximately one hundred schools have been founded in the past five years. The only Dalton school in America, is the school that Helen Parkhurst founded herself in 1919, and which she was subsequently to direct for more than twenty years: the Dalton School in New York. It is a renowned school. But its fame is not due to its origins as an experiment in progressive education. The Dalton School is the second most expensive private school in New York.

We begin with an account of the original practice and theory of the Dalton Plan. The first chapter is mostly historical: a concise reconstruction of the history of the development of the Dalton Plan. The second chapter characterizes the theory of the Dalton Plan based upon our interpretation of texts written by Parkhurst.

The Greek term schole signifies leisure, free time available for free citizens, whose elementary life’s necessities have been satisfied. Over the centuries there has been a radical change in its understanding – until reaching the institutionalized form of a compulsory education in the public schools. The classics defined schole as free time devoted by free people to the political activity or what is most free – disinterested improvement of intellect through the artes liberales. In modern times, the concepts of leisure and school are not identified anymore and began to be opposed. Schole, from the one of the greatest civilizational achievements became only a stage on the way to work, which in turn became – thanks to the ideas of Protestantism, evolutionism and communism – a new determinant of the human nature. Along with redefinition of the concept of free time, the understanding and evaluation of the work, hitherto perceived as occupation unworthy of free-men, have also changed. Currently we do not work for education, but we are trained to work. The ideology of work perceived as the goal of human life found an ally in the modern state that took over the control of the general system of compulsory education and made it a tool of its propaganda for the forced conversion of the free into the slaves.

The article considers the theme of Bildung and the educational process in the work of Mikhail Bakhtin, with reference to the philosophical tradition in which his ideas stand. This tradition is traced through the work of Hegel, von Humboldt and the Marburg neo-Kantian Paul Natorp. It is shown that Bakhtin’s central essays on the novel are permeated with ideas about education, and that the strengths and weakness of the ideas can be understood only with reference to their philosophical sources. What becomes apparent is the need to root Bakhtin’s illuminating reflections on the relationship between language, world view and the educative role played by the novel in an account of the institutional structure of the society in which they are embedded.

Louis-Frédéric François Gauthey (1795-1864)
pasteur et pédagogue
_________________________________________
pour une pédagogie naturelle et pananthropique

« Élever est le mot ; notre langue a admirablement nommé la tâche de l’éducation », lit-on en épigraphe d’un ouvrage de L.-F. F. Gauthey citant son ami Alexandre Vinet.
Mais faut-il se limiter à l’instruction de la jeunesse, ou faut-il parler d’éducation ? Ne serait-il pas judicieux de salarier les élèves pour les motiver à l’étude ? Et que faire des questions religieuses introduites à l’école par les élèves ?
Ces interrogations contemporaines, et d’autres, trouvent déjà des réponses dans les écrits de Gauthey. Mais qui se souvient encore de lui ?
Cet ancien pasteur de Pestalozzi est devenu un pédagogue, voulant transmettre à tous l’amour de l’école et le bonheur d’apprendre. Premier directeur de l’École normale du Canton de Vaud en Suisse, puis de celle de Courbevoie en région parisienne pour la Société pour l’encouragement de l’instruction des protestants de France, Gauthey était un protestant réformé, gagné par « l’esprit et les idées » du Réveil de Genève. C’est à la fois en théologien et en pédagogue qu’il a bâti une théorie de l’éducation engageant le développement de l’homme dans sa complétude, et où le religieux « non confessionnel » et sans « rites » avait toute sa place. Il tord ainsi le cou aux idées reçues selon lesquelles les protestants étaient tous favorables, « par nature », à une forme de « laïcité exclusive », et tous les fervent promoteurs des lois Ferry, celles même qui, en 1881-1882, ont scellé la séparation entre l’Église et l’École en France, et rendu l’école obligatoire et gratuite.
Celui qui devance par sa pratique pédagogique les promoteurs de la « pédagogie différenciée », comme de ceux de la « pédagogie de la maîtrise », méritait bien cette présentation qui restitue aux enseignants de France une part de leur héritage oublié.."

  Sommaire
  Avant-propos :
Histoire de « rencontres »
  1. L’objet du livre : une personne et ses idées pédagogiques
  2. L’ami qui s’est fait connaître
  3. L’humain au cœur de l’histoire
  4. Les sources archivistiques de la « rencontre »
  5. Les « rencontres » occasion de l’écriture
CHAPITRE PREMIER : 
Louis-Frédéric François Gauthey,  pasteur et pédagogue du réveil
  1. Gauthey, sa personne
  2. Gauthey, le pasteur
  3. Gauthey, le pasteur-pédagogue
  4. Gauthey, comme type du pédagogue-protestant érudit

CHAPITRE DEUXIÈME :
La théorie pédagogique de Gauthey  ou le principe d’activité dans l’éducation pananthropique
  1. L’anthropologie de Gauthey
  2. Le principe d’activité, et la vie
  3. La nature humaine
  4. Le triangle pédagogique de Gauthey

CHAPITRE TROISIÈME : 
La pratique pédagogique de Gauthey  ou la méthode "naturelle"
  1. Quatre lois et quatre principes
  2. Quel modèle pédagogique privilégier ?
  3. Les récompenses et les peines
  4. Une éducation populaire « d’élite »

CHAPITRE QUATRIÈME : 
L’héritage de Gauthey en France
  1. La SEIPPF : l’aboutissement du Réveil de l’éducation protestante
  2. Les Lois Ferry sonnent le glas de l’École Normale de Courbevoie
  3. Les héritiers de la pensée de Gauthey et de la SEIPPF

Conclusion

Bibliographie
  Ouvrages de Gauthey
  Textes sur Gauthey et son action pédagogique
  Documents d’archives et rapports et prospectus consultés
  Textes et webographie hormis les ouvrages de Gauthey

Table des diagrammes et des illustrations

Annexes
  I. Louis-Frédéric François Gauthey
  II. David César Chabrand : les écoles du dimanche
  III. Comité pour l’encouragement des écoles du dimanche
  IV. Société pour l’encouragement de l’instruction primaire parmi les protestants de France
  V. Du libre arbitre et du serf-arbitre
Index des principaux pédagogues et autres acteurs mentionnés
"

This book argues that Fichte’s philosophy is an investigation of the concept of philosophy leading to the replacement of the name φιλοσοφία by the name Wissenschaftslehre. Such a replacement is the result of his reception of Kant's transcendental approach as a revolution leading to a new conception of philosophy, not as much as the love of wisdom, but rather as the knowledge of knowledge. When conceived in those terms, philosophical knowledge is the grasping of the activities grounding the possibility of the distinction between subject and object. Now, this approach requires a new conception of the function of philosophical language, insofar as it should not represent objects, but rather manifest the operation of cognizing activities on which objectivity is to be grounded. As a result, the exposition of philosophy acquires a performative dimension, since it should not as much define its concepts, but rather show their operation. In face of this challenge, Fichte operates a variation of the conceptual languages within which philosophy is presented (one philosophy, multiple presentations - one spirit, multiple letters). The constant revitalization of this praxis depends on its turn on a pedagogical work aiming at: (i) bringing the scholarly language closer to the everyday language; (ii) building a historical consciousness among those that philosophize; and (iii) developing a collective space for the educational praxis. Fichte's Wissenschaftslehre can thus be understood as an exploration and reevaluation of what philosophy is.

Çoğu kez yaşadığımız günün temel tartışma konularının, geçmişte de tartışılıp tartışılmadığını görmezden geliyoruz. Hâlbuki geçmişin deneyimini hatırlamak bize Ivan Illich’in mirası. Belki de geçmişten bugüne ilerlemeci eğitim mitinin üretmiş olduğu söylemleri anlama çabası, bugünde ürettiklerimizle kurduğumuz diyaloğu gerçekçi kılacak. Geçmişin sorun çözme biçimleri kimi zaman bizlere ilham verecek, kimi zamansa ayna vazifesi görerek refleksif düşünmemizi sağlayacak. Aşağıdaki alıntı, özellikle teknolojik gelişmeler göz önüne alındığında, geçmişe nazaran daha iyi bir konumda olduğunu düşünen bizlere önemli bir yanıt niteliğinde:

“Fröbel çocukları özellikle kendileri için oluşturulmuş bir ortamda; sıcakkanlı, tatlı, sakin, samimi bir hava içinde yaşatma fikri kuruyor; tarlalar, bahçeler arıyor. Çocuklara çiçekler, faydalı yahut da süs için bitkiler yetiştirmek ve evcil hayvanlar besleme yöntemini öğretmek istiyordu. Fröbel bahçesi bir çocuk topluluğu halini alıyordu ki orada oyunlar, şarkılar eğlence ve sevinci devam ettirmeye hizmet ediyor, çocuğun hayatının ilk dönemlerindeki çalışması adeta bir şiir oluyor, hayali bir ömre benziyordu. Daha doğrusu bu; bin türlü ıstırap ve endişe ile çırpınan hâlihazırdaki toplumda pek nadir olarak ve belki bin türlü problem ile gerçekleştirilecek bir düşünce idi.”

Bu metin 1914’te yazıldı. Yani dünyanın çalkantılı dönemlerine, kan ve gözyaşı ile hatırlanan yıllarına ait. Ancak dönemin çocukları, bugün dört duvar arasında sıkışmış öğretmen ve öğrencilerin hayal bile edemeyeceği öğrenme ortamını o günlerde sadece hayal etmekle kalmadılar, aynı zamanda deneyimlediler.

Eğitim Klasikleri Serisi’nin ilk kitabı olan Fröbel ve Pestalozzi Usullerinde Terbiye ve Talim Dersleri, hatırlama kültürünün bir parçası olmamıza olanak sağlıyor.

Çoğu kez yaşadığımız günün temel tartışma konularının, geçmişte de tartışılıp tartışılmadığını görmezden geliyoruz. Hâlbuki geçmişin deneyimini hatırlamak bize Ivan Illich’in mirası. Belki de geçmişten bugüne ilerlemeci eğitim mitinin üretmiş olduğu söylemleri anlama çabası, bugünde ürettiklerimizle kurduğumuz diyaloğu gerçekçi kılacak. Geçmişin sorun çözme biçimleri kimi zaman bizlere ilham verecek, kimi zamansa ayna vazifesi görerek refleksif düşünmemizi sağlayacak. Aşağıdaki alıntı, özellikle teknolojik gelişmeler göz önüne alındığında, geçmişe nazaran daha iyi bir konumda olduğunu düşünen bizlere önemli bir yanıt niteliğinde:

“Fröbel çocukları özellikle kendileri için oluşturulmuş bir ortamda; sıcakkanlı, tatlı, sakin, samimi bir hava içinde yaşatma fikri kuruyor; tarlalar, bahçeler arıyor. Çocuklara çiçekler, faydalı yahut da süs için bitkiler yetiştirmek ve evcil hayvanlar besleme yöntemini öğretmek istiyordu. Fröbel bahçesi bir çocuk topluluğu halini alıyordu ki orada oyunlar, şarkılar eğlence ve sevinci devam ettirmeye hizmet ediyor, çocuğun hayatının ilk dönemlerindeki çalışması adeta bir şiir oluyor, hayali bir ömre benziyordu. Daha doğrusu bu; bin türlü ıstırap ve endişe ile çırpınan hâlihazırdaki toplumda pek nadir olarak ve belki bin türlü problem ile gerçekleştirilecek bir düşünce idi.”

Bu metin 1914’te yazıldı. Yani dünyanın çalkantılı dönemlerine, kan ve gözyaşı ile hatırlanan yıllarına ait. Ancak dönemin çocukları, bugün dört duvar arasında sıkışmış öğretmen ve öğrencilerin hayal bile edemeyeceği öğrenme ortamını o günlerde sadece hayal etmekle kalmadılar, aynı zamanda deneyimlediler.

Eğitim Klasikleri Serisi’nin ilk kitabı olan Fröbel ve Pestalozzi Usullerinde Terbiye ve Talim Dersleri, hatırlama kültürünün bir parçası olmamıza olanak sağlıyor.

This paper is an attempt to discuss Rousseau’s ideas on educational practice through his book Emile, arguably one of the most noteworthy books on education available today. Rousseau makes an effort to describe an approach to education based on nature, emphasizing harmony and a strong concern for the child. Such concepts are fundamental in Rousseau’s ideas, which would later impact child development theories of Werner, Pestalozzi, Herbert, Piaget and Vygotsky, albeit with different results and related theories.

RESUMO Neste artigo, discutimos os fundamentos para o ensino da Matemática na Pedagogia Tradicional e na Pedagogia Nova, marcadamente, a partir das teorias de fronteira de Comenius, Pestalozzi e Montessori. Esta pesquisa é de cunho documental e bibliográfico. Ao final da análise, concluímos que: há uma circulação de ideias entre o pensamento educacional de Comenius, Pestalozzi e Maria Montessori no que diz respeito ao uso de materiais didáticos e que nos métodos por estes pensadores a Matemática está associada às atividades práticas e gradativas.

Nicht nur der tragische Ausgang der Geschichte des Ehepaars Émile und Sophie oder die deutlich anders gelagerte Erziehungskonzeption in Rousseaus „Lettre à M. d’Alembert“ lassen erhebliche Zweifel aufkommen, ob das Werk „Émile“ in der Tat eine neue Begründung der Pädagogik geliefert hat. Bereits die historiographische Einsicht, dass Schriften immer in zeitgenössische Diskussionen eingreifen, und dass sie deshalb, um verstanden zu werden, vor dem Hintergrund dieser Diskussion rekonstruiert, d.h. kontextualisiert werden müssen, werfen ein anderes Licht auf den „Émile“. Rousseaus unterschiedliche normative Einschätzung von Genf und Paris und seine jeweils unterschiedlichen Erziehungskonzepte mit ihren divergierenden Erfolgsprognosen verweisen – und das ist die hier vertretene These – auf einen übergeordneten politisch-ideologischen Konflikt, der sich in Europa schon vor Rousseaus Geburt, d.h. seit Ende des 17. Jahrhunderts entwickelt hatte. Dieser Konflikt kann mit Entwicklungen in Zusammenhang gebracht werden, die sich – etwas pauschal gesagt – als „Kommerzialisierung der Gesellschaft“ bezeichnen lassen. Nicht zufälligerweise erhielt dieser Prozess, in welchem Rousseaus Werk zu verorten ist, nach 1750 im protestantischen Milieu der Schweiz eine pädagogische Wendung. Allerdings waren dabei nicht jene den allgemeinen Entwicklungen stark oppositionellen pädagogischen Konzepte erfolgreich (die eigentlich nur in der späteren Rhetorik der pädagogischen Reformdiskussion eine wichtige Rolle spielten), sondern Ansätze, die versuchten, den von Rousseau monierten Konflikt zwischen wirtschaftlichen Entwicklungen auf der einen Seite („Kommerzialisierung der Gesellschaft“) und politischer Ideologie (kommerzkritische Tugendrepublik) auf der anderen Seite über die pädagogische Entwicklung der (protestantisch interpretierten) Seele zu harmonisieren.

"Connaissez-vous le mouvement des écoles du dimanche ? Pourquoi ce nom "d'école" et pourquoi parle-t-on de "moniteurs" et de "monitrices" ? Dans quelles
circonstances ce dispositif s'est-il développé en France ? A quels besoins ses artisans cherchaient-ils à répondre ? De quelle façon son action s'est-elle diversifiée au cours du XIXe siècle ? En restituant une part d'un héritage oublié, cet ouvrage apporte des réponses à ces questions.
Il souligne comment cette oeuvre, fruit du Réveil anglais, a su mobiliser de nombreux bénévoles en faveur de l'éducation de la jeunesse, palliant l'absence d'accès à l'instruction scolaire mais aussi biblique au sein de familles en zone rurale comme en zone industrielle. S'appuyant sur un vaste champ de sources documentaires et archivistiques, depuis le premier Comité d'encouragement pour les écoles du dimanche (1826-1828), aux publications de la Société des écoles du dimanche couvrant la période de 1852 à 1902, en passant par les textes d'artisans du mouvement comme les pasteurs Laurent Cadoret, David César Chabrand et Jean-Paul Cook, et les archives de la Société d'encouragement pour l'instruction primaire parmi les protestants de France, cette recherche cherche à retracer dans ce premier volume l'histoire méconnue de ce mouvement, émaillant le texte de citations d'époque pour rendre le lecteur plus proche des premiers acteurs.
Leurs propos ne manqueront pas d'encourager leurs héritiers contemporains tout en contribuant plus largement à stimuler la réflexion sur l'engagement bénévole dans l'éducation populaire aujourd'hui"""

"" Résumé : Ancien pasteur et ami du pédagogue suisse Johann Pestalozzi, à la fin de sa carrière à Yverdon, L.F.F. Gauthey vit son ministère s’orienter vers la formation des maîtres. Il fut le premier directeur de l’École Normale du Canton de Vaud de 1834 à 1845, avant de diriger celle fondée par la Société d’Encouragement pour l’Instruction Primaire parmi les Protestants de France à Courbevoie de 1846 à 1864. La littérature qu’il produisit est celle d’un mômier, c’est-à-dire d’un protestant marqué par les idées du Réveil qui soufflait alors de Genève. Peut-on parler de « pédagogie du mômier » ? A partir de ses écrits, cet article cherche à rendre compte et comprendre quelles ont été les caractéristiques spécifiques de sa pédagogie aujourd’hui oubliée.
Abstract : Former pastor and friend of the Swiss pedagogue Johan Pestalozzi, at the end of his career in Yverdon, the ministry of L.F.F. Gauthey turned to the instruction of teachers. He was the first director of the École Normal du Canton de Vaud, from 1834 to 1845, before leading the school founded by the Société d’Encouragement pour l’Instruction Primaire parmi les Protestants de France, in Courbevoie, from 1846 to 1864. The literature he wrote is the one of a mômier, i.e. of a protestant influenced by the ideas of the Revival that was then wafting over from Geneva. May we speak of the “educational methods of a mômier”? From his writings, this article seeks to describe and understand the characteristics of his educational methods which are forgotten today. ""

Voici qui doit être pris, au fond, pour un grand paradoxe de l’histoire de l’éducation: Johann Heinrich Pestalozzi (1746‑1827) est un pédagogue unanimement acclamé ; il a été fait citoyen d’honneur de la République française en 1792, a dirigé pendant plus de vingt ans, en Suisse romande, l’un des instituts d’éducation les plus célèbres, et son héritage dans le monde francophone, principalement en France, est pourtant marginal. Comment l’expliquer ? La présente contribution tente d’éclairer ce paradoxe et de le présenter, non pas simplement comme un problème, mais bien comme une chance pour la recherche.

Die Rezeption der pädagogischen Ideen vom großen Schweizer Pädagogen Johann Heinrich Pestalozzi (1746-1827) und der dadurch ausgeübte pädagogische Einfluss auch im griechischen Raum während des 19. Jahrhunderts ist von besonderem Interesse für die pädagogischen Angelegenheiten jener Zeit und sicherlich für die Gestaltung der neugriechischen Pädagogik. Adamantios Korais (1748-1833), eine führende Persönlichkeit der neugriechischen Aufklärung, war derjenige, der schon 1809 zum ersten Mal im griechischen Raum den Namen und das Werk des großen Schweizer Pädagogen bekannt machte. Fast parallel zu den Initiativen der griechischen Aufklärer bewegte sich auch Ioannis Kapodistrias (1776-1831), dem bewusst worden war, dass das griechische Volk insgesamt die Bildung benötigte, um seine Freiheit beanspruchen zu können. Gleichzeitig hat er besonderes Interesse für Pestalozzis Werk ausgedrückt. Das gleiche Interesse hatte Kapodistrias auch fürs Werk des Schülers von Pestalozzi, des Adligen und Politikers Philippe-Emmanuel von Fellenberg (1771-1844). Ottos Monarchie mit der Regentschaft, die der Ermordung Kapodistrias folgte, hat den Transfer nach Griechenland des eingleisigen bayerischen Bildungssystems mit Elementen aus den neohumanistischen und klassizistischen Strömungen jener Zeit auferlegt und dadurch endgültig die Bewegung des Philanthropismus überschritten.

, 2020.-VIII, 367 S. ; 24 cm.-(Literatur und Recht ; 8).-Zugl.: Münster, Univ., Diss., 2017.-ISBN 978-3-7705-6461-3 : EUR 59.00 [#6885] Die Frage, wie rechtliche Probleme in der Literatur dargestellt oder verhan-delt werden können, 1 ist zu allen Zeiten virulent, vor allem aber dann, wenn es wie in der sogenannten Sattelzeit 2 am Beginn der Moderne dramatische Änderungen z. B. in den philosophischen, rechtlichen und ästhetischen Dis-kursen gibt. Die hier anzuzeigende Studie von Florian Schmidt, eine Mün-steraner Dissertation, greift für die Erörterung des Problems der "Subjekti-vierung" des Rechts, die sich mit dem Konzept des Rechtsgefühls verbindet, zahlreiche philosophische, rechtstheoretische und literarische Diskurse der Frühen Neuzeit auf, die das Feld sehr lehrreich und ergiebig einkreisen, mit dem man es hier zu tun hat. Die Fokussierung auf die Zeit "um 1800" im Titel ist hierbei zwar dem Schwerpunkt der ausgewählten Autoren und Texte, die näher analysiert werden, verpflichtet, aber insofern etwas irreführend, als der Verfasser sehr wohl die Entwicklung der "rechtsphilosophischen" Konstruktionen in bezug auf das Rechtsgefühl seit Luther in den Blick nimmt (wobei sogar noch Ari-stoteles einbezogen wird). Daher findet man hier auch Erörterungen zu Au-1 Siehe für das weite Feld Literatur und Recht : eine Bibliographie für Leser / Thomas Sprecher.-Frankfurt am Main : Klostermann, 2011.-721 S. ; 25 cm.-ISBN 978-3-465-03719-4 : EUR 99.00 (mit CD-ROM) [#2279].-Literatur und Recht [Elektronische Ressource] : eine Bibliographie für Leser / Thomas Spre-cher.-Frankfurt am Main : Klostermann, 2011.-1 CD-ROM.-ISBN 978-3-465-03719-4 : EUR 99.00 (mit Buch) [#2280].-Rez.: IFB 11-4 http://ifb.bsz-bw.de/bsz35174360Xrez-1.pdf 2 Siehe Sattelzeit : historiographiegeschichtliche Revisionen / hrsg. von Elisabeth Décultot und Daniel Fulda.-Berlin [u.a.] : De Gruyter, 2016.-VI, 306 S. : Ill., Faks., graph. Darst. ; 24 cm.-(Hallesche Beiträge zur europäischen Aufklärung ; 52).-ISBN 978-3-11-044968-6 : EUR 99.95 [#4730].-Rez.: IFB 18-2

In this article, we discuss the fundamentals for the teaching of Mathematics
in Traditional Pedagogy and New Pedagogy, markedly, based on theories
of Comenius, Pestalozzi and Montessori. This research is documental and
bibliographic. At the end of the analysis, we conclude that: there is a circulation
of ideas between the educational thoughts of Comenius, Pestalozzi
and Maria Montessori regarding the use of didactic materials and that in the
methods proposed by these thinkers Mathematics is associated with practical
and gradual activities.

U radu je opisano istraživanje koje je provedeno s ciljem dobivanja odgovora na pitanja koliko su nastavnici glazbene kulture i nastavnici glazbene umjetnosti zaposleni u osnovnim i srednjim općeobrazovnim školama upoznati s različitim pedagoškim i glazbeno-pedagoškim pristupima te što podrazumijevaju pod kvalitetnom nastavom glazbe. Istraživanje je provedeno na prigodnom uzorku. Za dobivanje odgovora na istraživačka pitanja kao postupak smo koristili anketiranje i procjenjivanje, a kao instrument anketni upitnik i ljestvice procjene. Za obradu i analiziranje rezultata koristili smo kvalitativnu i kvantitativnu analizu. Rezultati istraživanja pokazali su kako nastavnici glazbe najbolje poznaju glazbeno-pedagoške pristupe Pavela Rojka i Carla Orffa, a najviše se slažu s izjavama koje predstavljaju pristupe Zoltana Kodálya i Carla Orffa. Nastavnici se slažu s tvrdnjama onih pedagoga koji pod suvremenom, kvalitetnom školom podrazumijevaju školu u kojoj se dijete promatra kao cjelovita osoba, u kojoj se naglasak stavlja na neposredno iskustvo, a nastava se zasniva na radoznalosti i aktivnosti učenika. Važno je da se u školi razvija kod djece ljubav prema glazbi, interes za lijepu i kvalitetnu glazbu, odnosno pobuđuje volja za pjevanjem i muziciranjem. Nastavnici smatraju da je glazba važna za razvoj dječjega karaktera i socijalnih odnosa. Zato s glazbenim obrazovanjem treba krenuti što ranije. U glazbene aktivnosti djeca se trebaju uključivati prije svega zbog toga što osjećaju zadovoljstvo dok ih izvode. Cilj glazbene nastave treba biti odgoj kompetentnoga i kritičnoga slušatelja i poznavatelja glazbe, a zadatak slušanje i upoznavanje glazbe, posebno umjetničkih radova. Učenici, osim što trebaju doseći visoku razinu glazbenoga ukusa, trebaju biti u stanju razlikovati ozbiljno i umjetničko od zabavnoga i trivijalnoga.

The article presents and analyses Peter von Gunten’s film Pestalozzis Berg (engl. Pestalozzi’s Mountain, 1989), which condenses the activities and ideas of Swiss educator Johann Heinrich Pestalozzi into the depiction of his six-month experience at the orphanage in Stans, and the following period of recovery there from at the Gurnigel mountain inn.
Through a complex narrative architecture, the movie portrays Pestalozzi more as a social reformer than a teaching innovator, apart from scattered scenes, in which the use of the blackboard, the phonicssyllable method, and learning by rhythmic repetition are shown. The analysis of Pestalozzis Berg leads to a reflection on the use of cinema in pedagogy, both for historical research in education and for the teaching of pedagogy at college level.

Survol de 500 ans d'histoire de l'éducation protestante en europe.
An Overview of 500 Years of Protestant Education in Europe

L'ouvrage (400 p.)  présente l'histoire et l'actualité des protestantismes, et est rédigé par une cinquantaine d'auteurs.

Autor przedstawia sylwetkę Denizarda Rivaila - twórcy filozofii spirytystycznej, z której współcześnie wywodzi się podstawy popularnej zwłaszcza w Brazylii pedagogiki spirytystycznej. Poglądy D.Rivaila przyczyniły się do powstania teorii społecznej, której istotę stanowi równość wszystkich ludzi bez względu na ich pochodzenie i status społeczny. Teoria ta znajduje wyraz między innymi w licznych inicjatywach edukacyjnych realizowanych w środowiskach defaworyzowanych oraz stanowi podstawę działalności szkół spirytystycznych.

"Though contemporary historiography is quasi-unanimous, referring to the French Revolution and to Condor-cet’s Rapport sur l’instruction to establish the birth of (French) education of the masses, according to Mallinson Sunday Schools (SdS) are the ‘true beginning of public education, open to all children without discrimination’. To what degree may we speak of the SdS as educational pioneers in the 19th century in France ? How can we explain their absence from classical historiography? What cartography of thought and value trends may one sketch from the promoters of this movement ?
Founded on archival sources (manuscripts, minutes of general assemblies, periodicals, memoires, commemora-tive medals, iconographic documents…) of SdS leaders (A. de Staël, Ph-A Stapfer, F. Guizot, L. Cadoret, F. Monod, J-P Cook, M. Lelièvre), according to an a posteriorist approach, and a hermeneutical method, but also based on statistics, this dissertation shows the educational results of the ‘Protestant-Orthodox’ current marked by the ‘theology of Revival’ and characterized by the Dooyeweerdian paradigm: ‘creation-fall-atonement’. The ‘pan-anthropic method is founded on the anthropology and the pedagogical triangle of the Comenusian Gau-they. For this former pastor of Pestalozzi, education involves the body, the spirit, the heart and the soul of man and aims to ‘give all of his faculties the highest degree of development of which they are capable’. This School of the Two Cities, which articulates without dualism the City of men and of God, is the first branch of a trellis, forerunner of the SEIPPF, and of various school types : ragged, missionary, Thursday, day-care, vacation…

Si l’historiographie française contemporaine est quasi unanime, se référant à la Révolution Française et au Rap-port sur l’instruction de Condorcet pour établir l’acte de naissance de l’Éducation Populaire, selon Mallinson les Écoles du Dimanche (ÉdD) voilà ‘le vrai commencement de l’éducation populaire, ouverte à tous les enfants sans distinction’ ! Dans quelle mesure pouvons-nous vraiment parler des ÉdD comme pionnières en éducation au 19e siècle en France ? Pourquoi leur absence dans l’histoire classique ? Quelle cartographie des courants d’idées et de valeurs peut-on esquisser à partir des promoteurs de ce mouvement ?
Fondée sur des sources archivistiques (manuscrits, PV d’AG, périodiques, mémoires, médailles commémorati-ves, documents iconographiques...), d’acteurs des ÉdD (A de Staël, Ph-A Stapfer, F Guizot, L Cadoret, F Monod, J-P Cook, M Lelièvre) selon une approche a posterioriste, et une méthode herméneutique mais aussi statistique, cette thèse montre l’apport en éducation du courant ‘protestant-orthodoxe’ marqué par la ‘théologie du Réveil’ et caractérisé par le paradigme dooyeweerdien : ‘création-chute-rédemption’. La méthode ‘pan-anthropique’ est fondée sur l’anthropologie et le triangle pédagogique du comeniusien Gauthey. Pour l’ancien pasteur de Pestalozzi, l’éducation concerne le corps, l’esprit, le cœur et l’âme de l’homme et vise à ‘donner à toutes ses facultés le plus haut degré de développement dont elles sont susceptibles’. Cette École des deux cités, qui articule sans dualisme, la cité des hommes et celle de Dieu, est la première branche d’un espalier précurseur de la SEIPPF, des Écoles : déguenillées, missionnaires, du jeudi, de garde, de vacances...
"