Zusammenfassung
Der Beitrag widmet sich einer systematischen Verhältnisbestimmung von Phänomenologie und Erziehung als Gegenstand erziehungswissenschaftlicher Beschreibung. Dabei wird eine von Gert Biesta eingeführte Unterscheidung zwischen deutscher und angloamerikanischer Perspektive auf das Feld der Erziehung verwendet. Davon ausgehend werden dann zum einen der Ansatz der Phenomenology of Practice und zum anderen eine phänomenologisch fundierte Konzeptualisierung von Erziehung unterschieden, wobei die Phänomene Erziehung und Phänomenologie (als Thematisierung der Erziehung) in produktiver Spannung zueinander gehalten und auf den Bereich der pädagogischen Praxis als Erfahrung bezogen werden.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
The term ‘moral’ is in this context used on a level with Zygmunt Bauman’s use of the term in his book Postmodern Ethics (1993), as an expression of the personal responsibility of the human being for the other. This differs from the term ‘normativity’ understood as a conventional or shared responsibility. “Morality is given” Bauman writes (1993, p. 71); moral exists prior to fellowships and relates to the responsibility for seeing the other before I am in a concrete situation and aim for a solution. Bauman directs our attention toward a responsibility for the other that goes beyond that, which can be expected in return from the other in an agreement of mutual and just norms. Moral is the personal responsibility for the other without “knowledge of what is to be done, the unfulfilled task, not the duty correctly performed” (ibid., p. 80). The postmodern understanding of moral is oriented to the other as other, self-critical in basis, and should not be mistaken for moralism, which is an orientation toward fault finding and superior knowledge on behalf of others.
- 2.
It might make sense to some readers to differentiate existential pedagogy (Bollnow) from traditional enlightenment pedagogy. Mündigkeit/autorithy is not necessarily an existential aim of Bildung but a rational one, which is built on the logo-centric conception of man.
- 3.
http://www.ehea.info/Uploads/about/BOLOGNA_DECLARATION1.pdf. (Accessed October 2014)
- 4.
There is a long and critical discourse on morality and normativity to be mentioned here, including representatives from Phänomenologische Erziehungswissenschaft and Geisteswissenschafliche Pädagogik respectively.
- 5.
The pedagogical relation as described and interpreted here is related to the Dutch phenomenological tradition, referred to today as Phenomenology of Practice (e.g. van Manen 2014). The Dutch School of Phenomenology is inspired by the Geisteswissenschaftliche Pädagogik of the 1960’s, and Van Manen’s contribution to this tradition is explored in his books Researching Lived Experience (1997b) and Phenomenology of Practice (2014), and in a number of papers (e.g. Levering & van Manen 2002, van Manen 1997a).
- 6.
- 7.
Following Fink, Rombach and Meyer-Drawe, phenomenological pedagogy is first a philosophical discipline, which is built on the phenomenological key term or category “experience”.
- 8.
Cf. Husserl 1901.
- 9.
There is of course a difference between phenomenological educational theory as the science of experience and the concrete existential and experiential events, as the latter is the primary source of phenomenological educational theory and the basis of the knowledge about the world (cf. e.g. Merleau-Ponty 1962, preface).
- 10.
Cf. http://www.etymonline.com, search term: ‘pathic’, Accessed October 14th 2014.
- 11.
Stepping back in order to let a phenomenon show itself and always having to see a phenomenon as something is the intention and precondition respectively of hermeneutic phenomenology. The two terms ‘hermeneutic’ and ‘phenomenology’ are seemingly contradictory—in fact they are not, according to Phenomenology of Practice (2014), the phenomenological orientation advocated by Max van Manen. Every description is at the same time an interpretation according to Gadamer (1986). A description points to something as it “is not a reading in of some meaning, but clearly a revealing of what the thing itself already points to—we attempt to interpret that which at the same time conceals itself” (ibid., p.68). An interpretation, on the other hand, is a pointing out of a particular meaning, as “when we interpret the meaning of something we actually interpret an interpretation” (ibid.).
- 12.
Van Manen on his methodological website (http://www.phenomenologyonline.com) describes the phenomenological reduction like this: “‘Reduction’ is the technical term that describes a phenomenological device, which permits us to discover what Merleau-Ponty (1962) calls ‘the spontaneous surge of the lifeworld’. The aim of the reduction is to reachieve what he describes as a ‘direct and primitive contact with the world’ as we experience it –rather than as we conceptualize it”. He continues: “Of course, we need to realize as well that in some sense nothing is simply ‘given’ –human intentionality always already predisposes us to perceive things in certain ways (logically, consistently, conceptually, clearly, etc.). The ‘meaning-structures’ of reflective experience can never fully imitate lived experience, from which they were reduced. Nevertheless, the techniques of phenomenological reflection aim to bring about a state or condition of phenomenological ‘seeing’ or understanding that is as much an experience of meaningfulness as it is a form of knowledge”, Accessed October 15th 2014.
- 13.
The word poesie has its roots in the Greek word poiēsis, which means making, fabrication, poetry, and poem. But poesie also has a narrower meaning than the original poiēsis that applies especially to writing in verse as opposed to prose. Heidegger’s notion of Dichtung has its etymological roots in the Latin word dictare, meaning to invent, to write, or to compose verses. This notion has a wider meaning than poesie and applies to all creative writing. Heidegger uses Dichtung in a narrow and in a broad sense: in the narrow sense it refers to poetry; in the broad sense it refers to the original meaning of inventing, writing, and composing (cf. Inwood, 2006). For scholars within the tradition of the Dutch School, it is this latter meaning of the Heideggerian Dichtung that establishes language as poetic and expressive (cf. Henriksson & Saevi 2009, p. 49).
- 14.
The basis for this line-up is from Max van Manen’s (2011) methodological website: http://www.phenomenologyonline.com.
- 15.
References
Arendt, Hannah. 1954. Between past and future. New York: Penguin.
Arendt, Hannah. 1958. The human condition. New York: Doubleday.
Barrit, Loren, Ton Beekman, Hans Bleeker, and Karel Mulderij. 1985. Researching educational practice. Grand Forks: University of North Dakota Press.
Bauman, Zygmunt. 1993. Postmodern ethics. Oxford: Blackwell.
Biesta, Gert J. J. 2011. Disciplines and theory in the academic study of education: a comparative analysis of the Anglo-American and Continental construction of the field. Pedagogy, Culture & Society 19 (2): 175–192.
Biesta, Gert J.J. 2012. Giving teaching back to education: Responding to the disappearance of the teacher. Phenomenology & Practice 6 (2): 35–49.
Biesta, Gert J.J. 2013. The beautiful gift of education. Boulder: Paradigm.
Bollnow, Otto. F. 1987. Crisis and new beginning: Contributions to pedagogical anthropology. Pittsburgh: Duquesne University Press.
Bologna Declaration of 19 June 1999. http://eu.daad.de/imperia/md/content/eu/bologna/bolognadeclaration.pdf/. Accessed Feb 2014.
Online Etymology Dictionary. http://www.etymonline.com/index.php?allowed_in_frame=0&search=pathic&searchmode=none/. Accessed Oct 2014.
Friesen, Norm, and Tone Saevi. 2010. Reviving forgotten connections in North American teacher education: Klaus Mollenhauer and the pedagogical relation. Journal of Curriculum Studies 42 (1): 123–147.
Gadamer, Hans-Georg. 1985. Truth and method. New York: Crossroad.
Gadamer, Hans-Georg. 1986. The relevance of the beautiful and other essays. Cambridge: Cambridge University Press.
Heidegger, Martin. 2002. Poetry, language, thought. New York: Perennial.
Henriksson, Carina, and Tone Saevi. 2009. “An Event in Sound” considerations on the ethical-aesthetic traits of the hermeneutic phenomenological text. Phenomenology & Practice 3 (1): 35–58.
Hirst, P. H. 1966. Educational Theory. In The study of education. (ed.) J. W. Tibble, 29–58. London: Routledge and Keagan Paul.
Husserl, Edmund. 1901. Logische Untersuchungen. Bd. 2: Untersuchungen zur Phänomenologie und Theorie der Erkenntnis. Halle: Niemeyer.
Husserl, Edmund. 1913. Ideen zu einer Reinen Phänomenologie und Phänomenologischen Philosophie. Halle: Niemeyer.
Husserl, Edmund. 1970. The crisis in the European sciences: an introduction to phenomenological philosophy. Evanston, Ill.: Northwestern University Press (Transl. David Carr). (German original: Die Krisis der Europäischen Wissenschaften und die Transzendentale Phänomenologie1935).
Inwood, Michael. 2006. A Heidegger dictionary. Oxford: Blackwell.
Langeveld, Martinus Jan. 1983. Reflections on phenomenology and pedagogy. Phenomenology + Pedagogy 1 (1): 5–7.
Levering, Bas, and van Max Manen. 2002. Phenomenological Anthropology in the Netherlands. In Phenomenology World-Wide, (ed.) A.T. Tymieniecka, 274–28. Dordrecht: Kluwer.
Levering, Bas. 2011. “The intrest of the child” seen from the child’s perspective: The case of the Netherlands. Ethics and Education 6 (2): 109–123.
Levering, Bas. 2012. Martinus Jan Langeveld: Modern Educationalist of Everyday Upbringing. In Education and the Kyoto School of Philosophy: Pedagogy for Human Transformation, (eds.) P. Standish and N. Saito Dordrecht, 133–146. Netherlands: Springer.
Levinas, Emmanuel. 1969. Totality and Infinity: An essay on exteriority. Pittsburgh: Duquesne University Press.
Levinas, Emmanuel. 1981. Otherwise than being or beyond essence. The Hague: Martinius Nijhoff.
Levinas, Emmanuel. 1998. Entre-nous: On thinking of the other. New York: Columbia University Press.
Lippitz, Wilfried, and Bas Levering. 2002. And now you are getting a teacher with such a long name… Teacher and Teacher Education 18 (2): 205–213.
Løvlie, Lars. 2013. Verktøyskolen [The tool-school]. Norsk Pedagogisk Tidsskrift 3/2013: 185–198.
Merleau-Ponty, Maurice. 1962. Phenomenology of perception. New York: Routledge and Kegan Paul.
Mollenhauer, Klaus. 1983. Vergessene Zusammenhänge. Über Kultur und Erziehung. München: Juventa.
Oelkers, Jürgen. 2001. Einführung in die Theorie der Erziehung. Weinheim and Basel: Beltz.
Popkewitz, Thomas. 2009. Cosmopolitanism and the age of school reform: Science, education, and making society by making the child. New York: Routledge.
Säfström, Carl Anders. 2011. Rethinking Emancipation, Rethinking Education. Studies in Philosophy and Education 30: 199–209.
Saevi, Tone. 2005. Seeing disability pedagogically. The lived experience of disability in the pedagogical encounter. Bergen: Bergen University Press.
Saevi, Tone. 2011. Lived relationality as fulcrum for pedagogical–ethical practice. Studies in Philosophy and Education 30 (5): 455–461.
Saevi, Tone. 2013. Ingen pedagogikk uten en “tom” relasjon: Et eksistensielt-fenomenologisk bidrag. [No education without an “empty” relation: An existential- phenomenological contribution] NorskPedagogiskTidsskrift 3/2013: 236–247.
Saevi, Tone. 2014. Phenomenology in educational research. In Oxford bibliographies in education, (ed.) L. Meyer. New York: Oxford University Press.
Van Manen, Max. 1991. The tact of teaching. Ontario: The Althouse Press.
Van Manen, Max. 1995. On the epistemology of reflective practice. Teachers and Teaching 1 (1): 33–50.
Van Manen, Max. 1997a. From meaning to method. Qualitative Health Research: An International, Interdisciplinary Journal 7 (3): 345–369.
Van Manen, Max. 1997b. Researching lived experience. Human science for an action sensitive pedagogy. Ontario: The Althouse Press.
Van Manen, Max. 1999. The pathic nature of inquiry and nursing. In Nursing and the experience of illness: Phenomenology in practice, (eds.) I. Madjar and J. Walton, 17–35. London: Routledge.
Van Manen, Max. 2004. Lived experience. In The SAGE encyclopedia of social science research methods, (eds.) Michael S. Lewis-Beck, A. Bryman, and T. Futing Liao, 579–580. Thousand Oaks: SAGE.
Van Manen, Max. 2007. Phenomenology of practice. Phenomenology & Practice 1 (1): 11–30.
Van Manen, Max, and Catherine Adams. 2010. Phenomenological research. In Encyclopedia of curriculum studies, (ed.) Craig Kridel, 641–645. Thousand Oaks: SAGE.
Van Manen, Max. 2012. The call of pedagogy as the call of contact. Phenomenology & Practice 6 (2): 8–34.
Van Manen, Max. 2011. Phenomenology online. A resource for phenomenological inquiry. http://www.phenomenologyonline.com/. Accessed 2014.
Van Manen, Max. 2014. Phenomenology of practice. Meaning-giving methods in phenomenological research and writing. Walnut Creek: Left Coast Press.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2015 Springer Fachmedien Wiesbaden
About this chapter
Cite this chapter
Saevi, T. (2015). Phenomenology in educational research: controversies, contradictions, confluences. In: Brinkmann, M., Kubac, R., Rödel, S. (eds) Pädagogische Erfahrung. Phänomenologische Erziehungswissenschaft, vol 1. Springer VS, Wiesbaden. https://doi.org/10.1007/978-3-658-06618-5_2
Download citation
DOI: https://doi.org/10.1007/978-3-658-06618-5_2
Published:
Publisher Name: Springer VS, Wiesbaden
Print ISBN: 978-3-658-06617-8
Online ISBN: 978-3-658-06618-5
eBook Packages: Humanities, Social Science (German Language)