Session Information
13 SES 08 A, Education, Culture and Time
Paper Session
Contribution
When we speak about time in the context of education and in the context of development of child we have no problem what we mean by time. We take time as given. Well known is so-called “quality” time with children. Quality time means that what you do with child is as important as how long you spent time with child. The different kind of development theories, like Erikson’s, Piaget’s and Kohlberg’s theories, have basic concept of time. Time is a sequence of instants, and we are moving along it from the past to the future, from birth to death. This kind of understanding of time has been called vulgar concept of time. It does not take account how human being is in the time. It flattens human life and cannot describe our complicated and manifold being. Accordingly theories, if child does not behave like theories present in certain instant, there must be problem with that child or she has not develop as well as others. Carol Gilligan is exception, she does not strictly connect the stages of moral to the certain age.
The question of the nature of time is not new. St Augustine asked: “What, then, is time? If no one asks me, I know what it is.” (Confessions, book 11, xiv) Augustine has influenced Martin Heidegger, who wants to understand time differently. Heidegger uses terms time-space and ecstatic time. He does not argue that he has disposed of the problem of time. The question of time is same kind as the question of Being. We are in the world and in the time same way. We cannot get outside of our being in the world or our being in the time. We all have experience of time, how it sometimes goes quickly and sometime it goes very slowly. If we remember our childhood, time seem to go very much slower than now, when we are adults. Time is not experienced moments one after the other, but time-space. Heidegger’s time-space means tree dimensional time and it consist ecstatical opening up of future, past and present. In Zollikon Seminars Heidegger argues: “Little children and old people live exclusively in the present does not mean that the two cases are the same. On the contrary, one must not cut off ecstatic (time). In contrast to the small child, the old person has having-been-ness, but it conceals itself.” (Heidegger 2001, 183) This means that experience of time is not same to everybody. For children it is different than for adult and elder people. It is different in different occasion. This has been presented in literature, but not in the science of education. Peter Höeg effectively describes in his book Borderliners how children’s time or being present can be understood. In my paper I will open the question, how traditional understanding of time and ecstatic understanding of time (heideggerian) differs and what kind of indications it might have to education and to the theories of human development. What it means, that little children live exclusively in the present?
Method
Expected Outcomes
References
Augustine: Confessions Dall'Alba, Gloria (2009). Learning to be Professionals Heidegger Martin (1969). On Time and Being Heidegger, Martin (1999). “Letter on ‘Humanism’”. Heidegger, Martin. (1982), On the Way to Language. New York: Harper and Row. Heidegger, Martin. (1992), Being and Time. Wiltshire: Blackwell. Høeg, Peter. (1966), Borderliners. London: Harvill Press. Kakkori, Leena (2009). Martin Heidegger and Peter Höeg: Borderliners as uncovering and happening of truth Kakkori, Leena. (2008), Nietzschean Education and Gelassenheit-Edu- cation: How to Educate with a Hammer? Encyclopaedia of Philosophy of Education. http://www.ffst.hr/ENCYCLOPAEDIA/doku.php?id= nietzsche- an_education_and_gelassenheit-education Kohlberg, L. (1981). Essays on Moral Development, vol. I – The Philosophy of Moral Development, Moral Stages and the Idea of Justice. Gilligan, C. (1993). In a Different Voice. Harvard University Press. Peters Michael A. (ed) (2002). Heidegger, education, and modernity Terry Evans; Daryl Nation (1992).Theorising open and distance education Piaget, J. (1983). The Moral Judgement of the Child. Harmondsworth: Penguin Books. Thomson, Ian (2002): Heidegger on ontological education, or how we become what we are.
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