The greater the difference, or better, the greater the ability to relate with you, an otherness that exerts its existential mode in a manner different from our (Whereas the variety of cultures has always been constituting a great wealth for the human species) We need to find more connecting elements, extrapolating the general from the particular in a process which will lead to accept the plurality as an expression of a different but similar ways of living existence.The development of educational programs that target the cultivation of the subject and its smooth integration within an open and democratic society, must start, therefore, from the assumption "who is the man?" Ancient question and cogent actuality that has found, in the course of time and history, two major interpretations - a date from personalism and the other from the phenomenological reflection - which, in our opinion, are well suited to the complex contemporary reality and that, if properly integrated, can generate pedagogical suggestions anything but trivial.If the subject is able to rediscover the value of their own existence, to understand the preciousness, the uniqueness and the uniqueness of its consequently be environmental construction dynamics (education, work, social relations) will implement harmoniously creating a company in which the rules of civil coexistence, pluralism and brotherhood will not need to be legislated because it will become everyday practices and shared.Studies and reflections of phenomenology outline some parts of the subject that, in our view, are linked harmoniously to the vision of the man given by personalism.Given these assumptions, which appear to be so much value-methodological, we hope for the construction of educational and training programs that place the person, with its peculiarities, its aspirations, its needs, at the center of every project of intercultural coexistence. The educational sciences, with the richness of their specific features, are certainly able to process them and implement them. Modern man, the son of globalization and pluralism, has a duty, as well as the need to accept them.
Più aumentano le differenze o, meglio, più crescono le possibilità di relazionarci con un tu, una alterità che esplica le proprie modalità esistenziali in maniera differente dalla nostra (considerando che la varietà di culture è sempre esistita costituendo una grande ricchezza per la specie umana) più è necessario trovare elementi di unione, estrapolare il generale dal particolare in un cammino che porti ad accettare la pluralità come espressione di una modalità diversa ma analoga di vivere l’esistenza. L’elaborazione di percorsi educativi che abbiano come obiettivo la coltivazione del soggetto e il suo inserimento armonico all’interno di una società aperta e democratica, devono partire, dunque, dall’assunto «chi è l’uomo?» domanda antica e di cogente attualità che ha trovato, nel corso del tempo e della storia, due importanti interpretazioni – una data dal personalismo e l’altra dalla riflessione fenomenologica – che, a nostro avviso, ben si prestano alla complessa realtà contemporanea e che, se ben integrate, possono generare suggestioni pedagogiche tutt’altro che banali.Se il soggetto è capace di riscoprire il valore della propria esistenza, di comprendere la preziosità, l’unicità e l’irripetibilità del proprio essere conseguentemente le dinamiche di realizzazione ambientale (istruzione, lavoro, relazioni sociali) si attueranno armonicamente dando vita a una società in cui le regole della convivenza civile, del pluralismo e della fratellanza non avranno bisogno di essere legiferate perché diverranno prassi quotidiana e condivisa. Gli studi e le riflessioni della fenomenologia delineano alcuni tratti del soggetto che, a nostro avviso, si riallacciano armonicamente alla visione dell’uomo data dal personalismo.Tenendo conto di questi assunti, che risultano essere tanto valoriali tanto metodologici, auspichiamo la costruzione di percorsi educativi e formativi che pongano la persona, con le sue peculiarità, i suoi aneliti, i suoi bisogni, al centro di ogni progetto di convivenza interculturale. Le scienze dell’educazione, con la ricchezza delle loro specificità, sono certamente in grado di elaborarli e attuarli. L’uomo contemporaneo, figlio della globalizzazione e del pluralismo, ha il dovere, oltre che la necessità, di accoglierli.
La formazione della persona nel mondo globale. Verso una pedagogia interculturale come fenomenologia personalistica
BOSSIO, Francesco
2016-01-01
Abstract
The greater the difference, or better, the greater the ability to relate with you, an otherness that exerts its existential mode in a manner different from our (Whereas the variety of cultures has always been constituting a great wealth for the human species) We need to find more connecting elements, extrapolating the general from the particular in a process which will lead to accept the plurality as an expression of a different but similar ways of living existence.The development of educational programs that target the cultivation of the subject and its smooth integration within an open and democratic society, must start, therefore, from the assumption "who is the man?" Ancient question and cogent actuality that has found, in the course of time and history, two major interpretations - a date from personalism and the other from the phenomenological reflection - which, in our opinion, are well suited to the complex contemporary reality and that, if properly integrated, can generate pedagogical suggestions anything but trivial.If the subject is able to rediscover the value of their own existence, to understand the preciousness, the uniqueness and the uniqueness of its consequently be environmental construction dynamics (education, work, social relations) will implement harmoniously creating a company in which the rules of civil coexistence, pluralism and brotherhood will not need to be legislated because it will become everyday practices and shared.Studies and reflections of phenomenology outline some parts of the subject that, in our view, are linked harmoniously to the vision of the man given by personalism.Given these assumptions, which appear to be so much value-methodological, we hope for the construction of educational and training programs that place the person, with its peculiarities, its aspirations, its needs, at the center of every project of intercultural coexistence. The educational sciences, with the richness of their specific features, are certainly able to process them and implement them. Modern man, the son of globalization and pluralism, has a duty, as well as the need to accept them.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.