Session Information
Contribution
According to Thomas Ziehe technocrazy and weakening of traditions are two strongly influing development trends in the late modern society. Working groups and working areas are diverging and the human being has little knowledge of the technology that controls her everyday life. Patterns of acting and interpreting are getting more rare and the patterns which were valid earlier are not so today. People`s life situations are varying, unpredictable and new, and the human being is forced to adapt to an endless flexibility.Childhood can be seen as colonized by market, capital, technology and media, and it can be claimed that children nowadays grow up in an epoch when the destructive consequences of the "grown up mankind" (expressed in terms of autonomy and selfresponsibility) can be experienced in an overexplicit way. Zygmunt Bauman says that the fleeting int the late modern society has overcome the stability. Even human beings are seen as calculable and controllable, both in personal happiness as in efficiency of the society.These are some important background aspects when it comes to the relationship between teacher and student in the late modern school. Bourdieu claims that unsafeness is everywhere today. In these circumstances the conception of trust in late modern school can be seen as a problem. What can trust be based on, if human relationships are constantly changing? Which are the conditions for trust in late modern school? Can we imagine a total trust-less human being? In my research I am searching for paths towards the answers of fhese questions, and some of them can be found within philosophy. Martin Buber stresses the need of authentic meetings between man and man; situations when I meet Thou with a genuine interest in Thou, acknowledging the uniqueness in the Thou that exists in this very moment. Buber makes a strict difference between a person as an experience (a person as It) and a person as my fellow being (a person as Thou), though every authentic I-Thou-meeting of course afterwards turns into an experience. In school situations this idea of I and Thou could be translated as the teacher`s interest in the student as Someone (a unique individual) rather than Something (a student; an object for teaching). The teacher offers trust to his student, who can accept or reject it. According to Buber the authentic meetings are irreplaceable for the human growth, accordingly something very necessary within the learning institutions, and Buber as well as Lévinas and Lögstrup emphasizes the responsibility for the other one, which can be interpreted as another task for the teacher within his or her profession; perhaps even the most important task.
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