In this article, the text genre of educational policies of today are identified as ›neoliberal metaphysics‹ and as bare of pedagogical reality. They lack human depth and interdisciplinary breadth. By taking stand in the approach of Hans-Georg Gadamer, a German philosopher of the so called continental tradition, this paper refers civil engagement, education and Bildung to the principles of interpersonal conversation as a mode of ›creating theory within practice‹. Considering conversational relationality in terms of pedagogical responsibility, also the ›dignity of pedagogical practice‹ is explained. Gadamer’s hermeneutic-phenomenological conception of conversation is compared with an approach to language advanced by the American pragmatist, Richard Rorty. Both approaches amount to the conversational character of pedagogy instead of accountability policy that addresses purpose and compliance.

Im Schulunterricht geht es im Kern darum, dass gesetzte Bildungsziele erreicht werden. Dazu sind existentielle Dispositionen und Fragen der Schüler_innen mit Bildungszielen und mit den Lernaktivitäten der Schüler_innen zu vereinbaren. US-amerikanische Modellierungen solch professionellen Könnens unterscheiden sich grundsätzlich von deutschsprachigen. Im Betrag wird dies anhand zweier historischer Persönlichkeiten näher ausgeführt: Am Reformpädagogen Martin Wagenschein (1896–1988) und am US-Amerikaner John F. Bobbitt (1876–1956), der das Pendant zur deutschen Schulpädagogik oder Allgemeinen Didaktik, die Curriculum Studies entscheidend mitgeprägt hat.

The need to grasp constant personal change forms the core of pedagogy. During adolescence personality is in continuous development: the significance of life situations and environments constantly changes; experiences and background knowledge are featured in new discontinuous ways; and personal abilities, subjective motivations and learning goals alter noticeably. Personality development is shaped by the interaction with cultural difference. Cultural awareness not merely concerns relating and comparing abstract contents of one´s own cultural environment to other such environments, but foremost to understand oneself in foreign terms. Subjective and specific factors play a central role in this developmental process. The very task of pedagogy is to accompany, to grasp, and to bring about personal changes. How can pedagogical progress in terms of a personality development be understood as knowledge-based? This contribution argues against the positivistic view of knowledge and knowledge acquisition that currently predominates. Moreover, it argues that subjective and particular factors in pedagogy can be best understood as tacit knowledge. From this backdrop, it reframes some of pedagogy´s conceptual references. In the interest of intellectual rigor, this reframing is achieved utilizing the body-phenomenological perspective on learning.

Pedagogical Anthropology is a (critical) successor to Humanities Pedagogy of the European Continent for around 50 years. Both put people and human values ​​at their center. Greatly simplified and aimed at the school reference, the theory formation of Humanities Pedagogy that continued in Pedagogical Anthropology culminates in the following points: (1) in the paradoxical definition of education as personality development; (2) in the unresolved relationship between pedagogical theory and practice; (3) in the reading of pedagogy in terms of tension.

However, in the context of Pedagogical Anthropology, the irreducible openness in the human, the double historicity and thus the broken pedagogical intentionality are emphasized. Another characteristic is (5) the images of human and forms and formats of knowledge, (6) formations of foreignness and the (7) silent dimensions of pedagogy.

This contribution departs from the diagnosis of an increasing politicization of the fields of education in terms of its instrumentalization and bureaucratization, driven especially by means of governmental categories employed in describing what counts as knowledge in the fields of education. In this way, a pedagogical situation is prepared for engineering purposes. These developments awake the desire to return to pedagogy’s roots by changing its ruling categories. This vision is being followed up by e.g. referring to the prominent pedagogical visionary, Jean Jacques Rousseau. By stressing the children’s learning through their actual relationship to the world, at the same time seeing the need to anticipate their yet unknown future, Rousseau was one of those who substantially shaped the tradition of European Continental education and didactics. This tradition will be approached in basic terms. The methodological procedure is rooted in a Continental tradition of philosophical inquiry, with a focus on a historical reconstruction and theoretical analyses of philosophical, epistemological and anthropological assumptions about pedagogy. This work is associated with the European Continental approach of Pedagogical Anthropology, which develops a vision of education by departing from the question of `what it is to be human´. 

According to the phrase ‘meet the learners where they are’, learning depends on a learner’s personal, social and cultural preconditions. In a classroom, an unforeseeable, broad variety of emotions is triggered in each pupil, such as the dream of acting without constraint, as well as experiences of alterity, even of violence. These attributes, thoughts and emotions mostly stay inside the body—hidden, overshadowed, repressed and tacit. Classroom education strives more explicitly to integrate the learner into a social group and culture, and then it usually addresses normalization and adaptation to given social rules. Considering emotions as well as practices of embodiment in learning situations, offers a way to give pupils freedom to make decisions for their own lives in educational contexts.

Erstaunlich ist, dass seit jeher sehr viel darüber spekuliert wurde, was Pädagogik und Didaktik erreichen sollen, wir aber wenig über Praktiken, auch unterrichtlicher Praktiken in den pädagogischen Feldern wissen. Die neue erziehungswissenschaftliche Praktikenforschung gibt sich gerade erst eine Form, ist aber noch weit entfernt davon, Mainstream zu sein. Entsprechend theoriearm sind bislang praxisorientierte Ansätze zur Lehrer(innen)bildung.

Während in der deutschen Bildungsforschung und -politik seit der Jahrtausendwende ein Paradigmenwechsel vom allgemeinen Bildungsziel der Wissensaneignung zu dem des Kompetenzerwerbs vollzogen wurde, wird das Bildungsziel der Kompetenzentwicklung in Schweden in das breite Spektrum der Wissensformen und -formate eingeordnet. In der dem derzeit geltenden Curriculum zugrundegelegten Wissensordnung werden (lebens-)praktische Wissensformen akzentuiert. Synonyme zu förtrogenhet (englisch: familiarity) sind: eine sich einstellende Bekanntheit oder Kenntnis, nahe Bekanntschaft, Vertrautheit, Gewohnheit, Einblick oder Einsicht; es handelt sich dabei um schweigendes Wissen (vgl. Carlgren 2012). Ferner wird an schwedischen Universitäten die Ausbildung von Reflexivität in Bezug auf wissenschaftliche Paradigmen als ein zentrales Qualifikationsziel für Wissenschaftler(innen), etwa im Zusammenhang der Postgraduiertenprogramme auch im Bereich der Fachdidaktik, angesehen. (vgl. högskoleverket 2003, S.21 und Sveriges universitetslärarförbund 2005, S.6ff.) Diese und andere Unterschiede werden in meinem Beitrag auseinandergelegt und auch auf die Kunstpädagogik bezogen.

In this article, traditional cultural values are discussed in order to explain educational goals and aspects of practical teacher education in Sweden. In a critical examination of the concept of heterogeneity also a suggestion is made as to how the structural and functional logic of institutionalized and organized learning can be analyzed. The investigation refers to an International and Intercultural Comparative Educational Science approach and applies the perspective of Pedagogical Anthropology (Anderson-Levitt 2012).

Artikeln är skriven utifrån ett transkulturellt synsätt som kopplar ihop tysk och svensk teoribildning kring bildämnets didaktik. Båda traditionerna har sitt gemensamma ursprung kring sekelskiftet 1900. De gemensamma nämnarna kan sammanfattas på följande sätt: barnet anses allt mer vara i sin egen rätt och i högre grad sätts barnets bästa i centrum. Bildning är ursprungligen tänkt som en kraft i de politiska maktförhållandena. Enligt didaktiken uppfattas en lektion samtidigt som kunskaps- och målinriktad, avsiktlig och konsekvent. Lärarens uppgift anses till stor del vara att vägleda och stötta eleverna.

De senaste decennierna har politiken alltmer kommit att styra pedagogiken, vilket bland annat inneburit ett större fokus på demokrati- och värdegrundsarbete. Parallellt och i linje med denna utveckling har det inom den fria konsten skett en konstant utvidgning, det vill säga en ”demokratisering”, av konstbegreppet. Enligt det utvidgade konstbegreppet är konst inte bara isolerade objekt eller föremål, utan även en allmän inställning till livet.

Sedan 1980 kallas skolämnet där estetiska lärprocesser står i fokus för bild. I Sverige råder idag ett normkritiskt förhållningssätt till bildämnet. Det normkritiska förhållningssättet syftar till att träna elevernas förmåga att kritiskt granska bilder och medier i jämlikhetssyften.

I mitt bidrag till boken ställs frågan hur främjande av estetiska lärprocesser i relation till konst och andra kulturella företeelser kan ske genom bildämnets didaktik. Det normkritiska förhållningssättet kommer att kompletteras med en mer barn- och bildningsinriktad ansats.

Universitäre und schulische Bildung gebietet aus anthropologischer Sicht auch dann eine größtmögliche Selbst- und Mitbestimmung der Lernenden, wenn diese nicht widerspruchsfrei modellierbar ist. So besteht bspw. die Möglichkeit, dass sie die Werte, Handlungsmuster, Verhaltenweisen und Leistungen, die von ihnen erwartet werden, nur simulieren. Kann dies als Selbst- und Mitbestimmung aufgefasst werden? Indem der Begriff Fake in diesem Beitrag als eine Kategorie zur Analyse der pädagogischen Zusammenhänge von Personalität, Sozialität, Wissen und Potentialität auseinandergelegt wird, soll er der anthropologischen Universitäts-, Schul- und Unterrichtsforschung zugänglich gemacht werden. 

Digital media make it possible to combine prefabricated film, image, audio and text media and to process them further. Information is then conveyed via different sensory channels, it can also be called up and edited differently, for example via movements, in a tactile way, even by acclamation. Multimodal practices and events as well as their effects are controversially discussed in an interdisciplinary manner and analyzed on a broad scale. This can be used for explorative learning.

The article is about the sensory value of colour and how atmospheres can be created by colouring a black-white-copy. In this context, some historical cornerstones of the `copy´ in arts history are displayed.

Pedagogy in general is not only ruled by planning, explicit normative framings, and governmental strategies, but its topics, such as the success or the failure of teaching or learning processes or learners' precarious or promising personality development, are also decisively influenced by unspoken, silent, corporal, spatial, material, barred, or alienated dimensions of pedagogy. Gender as an analytical category encloses these dimensions, as well as being a social category. In this essay, three sets of arguments, referring to implicit or tacit knowing, to bodiliness and corporeality, and to performativity and mimesis will be used to explain the tacit side of gender as a dimension of pedagogy.

Schools are supposed to impart social values to the younger generation. Thus, it is important that any evaluation of an educational agenda should include sounding out its explicit and implicit ethical underpinnings. This agenda is addressed in this article as an integral part of pedagogical professionality; and gender is one aspect of this fathoming because the current levels of gender inequality are an ethical issue. This chapter discusses the differences it makes to improving gender inequality, if researchers and educators consider gender and pedagogy through the lens of the body-phenomenological approach, which is launched within ‘material feminism’, coined by Stacy Alaimo & Susan Hekman (2008, 3). The educational perspective adopted is that of Pedagogical Anthropology, which has distanced itself from any claim to universality. It refers back to the Enlightenment through an epistemological and social discussion in which it establishes the concept of pedagogical knowledge. This contesting the dominant values that have become contemporaneously associated with researching and evaluating pedagogy in education, instead it focuses knowledge as contextualized and dependent on perspectives and methods; and as a process through which one’s own understandings get related to those of others (Wulf 2003, 143f.).

The approach of Cameraethnography developed by Bina Elisabeth Mohn links ethnographic description to a `permanent work on gazes´. The aim of this contribution is to decipher this approach in pedagogical, as well, as in methodological terms by referring to an empirical study within artistic research.

Anhand einer empirischen Studie wird in diesem Beitrag untersucht, wie Alterität in einer Situation künstlerischer Bildungsarbeit in der Kita ins Spiel kommt und wie die Teilnehmenden agieren, um das Geschehen zu normalisieren und in pädagogische Bahnen zu lenken. Die Tatsache, dass sich Lernende voneinander unterscheiden, wird als ihre Heterogenität bezeichnet. Heterogenität wird in der seit einiger Zeit geführten Inklusionsdebatte mit bestimmten Personmerkmalen und diese wiederum mit gesellschaftlicher und sozialer Anerkennung oder mit Diskriminierung in Verbindung gebracht. In diesem Beitrag indes werden Anerkennung und Diskriminierung etwas anders, nämlich im Sinne der sog. ‚Pädagogik der Vielfalt‘ als integrale Prozessmerkmale sozialer Praxen aufgefasst. In den Blick genommen werden dann einerseits soziale Identitäten, andererseits Formen der Störung (im Extremfall: Gewalt). Letztere werden mit Alterität als Erleben von Unbegreiflichem, Nichtverstehbarem wie auch die Erfahrung der Abwesenheit einer Person oder von Geborgenheit in Verbindung gebracht, das mit dem Vernunftdenken in Widerstreit liegt und in der Pädagogik normalerweise verdrängt ist. 

Underpinning all education is an implicit image or ideal of what it is to be human. With its emphasis on “college and career readiness” and on employment in high-demand science, technology, and engineering fields, the language of today’s education appears driven primarily by the ideal of the human as a competitive economic creature (homo economicus). Other important visions of the human would include homo rationalis—the human as a rational being—or homo biologicus—one understood in terms of its neurology and its biological and behavioral evolution. Regardless of their importance, such images of the human are only suggested implicitly in education and in society more broadly. In this presentation, we address this by examining such images explicitly from the perspective of theoretical anthropology—understood as the study (-pology) of the human (anthro-). We begin this paper, however, by outlining the history of this anthropology and by examining how it has been made relevant to education and the study of pedagogy. For example, when seen from this perspective, education itself unavoidably appears as a process of humanization, a way of helping those involved in it to realize their humanity—however it may be defined. In this light, the human can also be seen as a creature above all in need of education. “Man,” as Kant wrote, “is the only creature that must be educated,” but this is only one way of viewing our nature in its relation to education. We argue that these and other visions of what the human is and should be need not only to be made explicit but need to be made a matter of awareness and open deliberation. For ultimately, anthropology shows that we humans are not any one thing; we are able to realize our human potential in the widest variety of ways. In the face of this, the task of education then becomes one of helping the young explore and decide for themselves about who and what they are as humans.

Human Science Pedagogy refers to the dominant scholarly approach to education in Germany in the 20^th century. It begins with the question, as Friedrich Schleiermacher put it, of what the “older generation actually wants with the younger.” From this, it derives its disciplinary grounding: “the study of pedagogy,” as Wilhelm Dilthey wrote late in the 19^th century, “…begin[s] with the description of the educator in his relationship to the student or child”—in other words, of the relationship of representatives of Schleiermacher’s two generations. This relationship, with its focus on the biography and subjectivity of the child, of the student or young person, forms the basis for many of the themes and concerns developed later in Human Science Pedagogy. These range from the notion of educational reality—the place(s) and situations of this relation—to those of pedagogical tact as well as of “personal crises” that inevitably arise in education.

Regardless, in the 21^st century, Human Science Pedagogy remains ‘a strange case,’ as Jürgen Oelkers has noted: In the Anglophone world, where Gert Biesta has compellingly encouraged scholars to ‘reconsider education as a Geisteswissenschaft’ (a human science), its main themes and the contributions of its central figures remain unknown. For Germans, particularly in more ‘general’ or philosophical areas of educational scholarship (i.e. Allgemeine Pädagogik), this same pedagogy is recognized only insofar as it is critiqued and rejected. Taking this strange situation as its frame, this paper introduces Human Science Pedagogy and its central themes to English-language readers, providing a cursory overview of its history and principal contributors. At the same time, it suggests the contemporary relevance of its themes and questions to both English- and German-language scholarship. This paper concludes with an appeal to both sides of the Atlantic to new or renewed consideration of this pedagogy as a significant and influential source for educational thinking deserving further scholarly attention.

The aim of this handbook is to show how important embodiment is for learning and education. This is recognized by modern cognitive science, since consciousness and cognitive processes cannot exist without a physical body with which to interact. The connection has long been known in Anthropology, Cultural Studies and the Humanities. Today, there is hardly any scientific discipline that is not interested in processes of embodiment. The handbook brings together a wide range of interdisciplinary research from different countries, providing an overview of embodiment from both theoretical and empirical perspectives. Analysing human beings as learners, investigating corporeality and the senses, studying mimetic and performative processes, examining imagination and emotion and exploring tacit knowledge, the handbook provides a variety of historical, empirical, philosophical and intercultural perspectives on the relationship between embodiment and learning.

In Hinblick auf das Thema dieses Beitrags mag man zuerst an die Programmatik einer Kompetenzentwicklung denken, die in Deutschland etwa seit der Jahrtausendwende bildungspolitisch breitflächig lanciert wird und die im Wesentlichen als ein Können lernen ausgelegt wird. In diesem Beitrag wird das Thema Können lernen aber als ein anthropologisches behandelt und an die pädagogische Beziehung zurückgebunden. Pädagogik ist die Praxis, Theorie und Wissenschaft von Bildung. Lernen und Erziehung. Nach Wolfgang Brezinka (1984: 723 f.) gehe es in der pädagogischen Praxis, Theorie und Wissenschaft um zwischenmenschliche Beziehungen, die darauf angelegt seien, dass eine Gruppe mit Unterstützung der anderen zu möglichst selbstständiger Lebensführung befähigt werde. Alle Pädagogik ist also ein personales Geschehen; es geht hier um ein Können, das in einer sozialen Situation seinen Ort hat, und das sich auffächern lässt in ein Nachvollziehen können, Verstehen und Beurteilen können, ein Durchführen können etc. Einem bereits als vollendet erachteten Können auf der Seite der Pädagog*innen steht das Erlernen von Können auf der Seite derjenigen gegenüber, die erzogen und unterrichtet werden. Allerdings ist das im Sinne eines deutlichen Vorsprungs gedachte Können auf der Seite der Pädagogin, des Pädagogen prekär. Genau besehen hat es sogar nur hypothetischen Charakter. Pädagogisch intendiertes Handeln und Urteilen ist nämlich darauf angewiesen, dass sich die Lernenden mit dem von einer Pädagogin oder einem Pädagogen vorgeführten oder verlangten Können aktiv auseinandersetzen, dass sie sich davon überzeugen lassen und mimetisch reagieren. Alles Können ist also in eine auf pädagogische Intentionen gestützte Abstimmungs- und Überzeugungstätigkeit eingebunden, die den Kern von Pädagogik ausmacht. Für ihren Erfolg gibt es keine Gewähr (siehe auch Beitrag von Anja Kraus zum Thema Lernen in diesem Buch). In einer pädagogischen Situation werden Könnenserwartungen und -bestätigungen hauptsächlich performativ vermittelt. Das heißt, sie sind an das kundige Agieren von Körpern gebunden. Die jeweils erwünschten Könnens- und Wissensarten werden durch pädagogische Intentionen modelliert

This paper is about the reception of a piece of Land Art, 11 minutes line, of the US-American artist Maya Lin, set up in 2000 at Wanås manor in the South of Sweden. A case study will show how the deepened experience of nature the earthwork provides for its visitors, as well as its indications of some kind of historical consistency can be modelled. Through ‘mapping’, the corporeality and concepts that evolve under specific circumstances are marked. Wolfgang Iser’s concepts such as ‘implied reader’ and ‘negativity’ make it possible to explain and to map a visitor’s experience of the artwork as an ‘intellectual landscape’.

In this symposium, diverse approaches to place-responsive pedagogy are developed. The overall hypothesis is that ‘landscapes’ (1), ‘soundscapes’ (2) and ‘hyperreality’ (3) are concepts of esthetic education. 

(1) Landscape traces back to the Dutch word ‘landschap’, describing paintings in which the land itself is made the subject of paintings. Otto Schluter was the first to define geography as landscape science. There are natural and cultural landscapes. The first of which consists of landforms such as plains, mountains, lakes and natural vegetation. Cultural landscapes are structures of social, civilizational and economic significance that are made up by people. 

(2) A soundscape is an acoustic environment, in which the perceiver is involved. 

(3) According to Jean Baudrillard, hyperreality is a technological context, in which imaginaries make us believe that they are real.