Man never lives and acts alone, but he is structurally oriented towards relationships with others. In fact this condition allows a person to fully realizes its own personality and its own nature. In a society like ours, dominated by globalization, relativism and reification, discuss about the intercultural education necessarily mean deal with what man is, consider its identity, meditate on the possibility of encounter, confrontation and identification, finally analyze educational aspect that can lead us towards a democratic and pluralistic society. The incidence of the other in the constitution of the ego is a condition of human existence, it is a rule imposed by its own nature, for which escape the dimension of relationality not only means to meet a drought ontological and existential, but even more, to die out the ideal of man, alienating one of those components that makes the human being, raising his being to that fascinating mystery that he, from the beginning of its existence, longs to know and reveal more of anything else. The person takes shape, is emancipated and determined by means of experiences, emotions, and especially by the relations that cross its existence.In all the seasons of human existence, the other is a resource unparalleled well of comparison and stimulation, but it is nevertheless necessary that the person primarily ascend to full self-awareness, at its most authentic being, the “proprium”, the identity to be singular, unique and unrepeatable. These acquisition of course, does not bring the person to isolate themselves as a "monad", on the contrary the person, ascending to its most authenticate essence, meets the other in a different way, more authentic, positive and planning. Just standing out from the other, the person does not confuse its own instances with those of others, consider, for example, the psychological dynamics of "projection" and "shift", but acts maieutically a recognition: that is, recognizing authentically herself in its identity, the person also recognizes the other in its peculiar characteristics that make it a person. We can point to the need for recognition as a fundamental requirement of existence, perhaps secondary, only to the instinct of self-preservation. Each subjectivity in order to grow and develop in harmony needs to be recognized in its characteristics and peculiarities.The subject, in its original aspect, is continually traversed from alterity and thanks to these continuous symmetries of recognition may ascend to its most authentic nature: a person unique and unrepeatable. We must then consider, talking about recognition, by at least two main aspects that tackle this fundamental pedagogical category, a personal dimension of recognition, which we have already mentioned, and a second paradigm, along with the first in a synergistic and complementary features, and makes it possible to influence the recognition, its social nature which together with the subjective dimension characterize this phenomenon. The identification represents an essential category not only in education and teaching but for the entire human existence, from the original language as an element of the person through whom experiences continually the world of life with others. Identity and recognition are two different elements which, however, become complementary, in the sense that recognition becomes a symmetric function of personal identity, that is identity becomes concrete and real only through the recognition. People open to others their own identity in recognition and that constitutive openness is accepted and returned by other people who in turn are open to the reciprocity of the relationship in a real and authentic manner. The recognition is very related to identity as a fundamental condition of its own existence: I am a person even because I am recognized as such. In conclusion, the recognition opens up the subjectivity to otherness up to the deep sharing of self, recognizing the other also implies to accept and respect its peculiarities and characteristics, giving it the dignity of subject and the same moral status that thanks to him I can give to myself. The recognition is a process that comes in the ethics of respect for the other, for the others, as well for himself: this can be the very foundation of civil society.
Educazione e persona nella complessità. Itinerari di pedagogia interculturale tra identità, alterità e riconoscimento. Education and person in complexity. Intercultural education routes among identity, otherness and recognition
BOSSIO, Francesco
2013-01-01
Abstract
Man never lives and acts alone, but he is structurally oriented towards relationships with others. In fact this condition allows a person to fully realizes its own personality and its own nature. In a society like ours, dominated by globalization, relativism and reification, discuss about the intercultural education necessarily mean deal with what man is, consider its identity, meditate on the possibility of encounter, confrontation and identification, finally analyze educational aspect that can lead us towards a democratic and pluralistic society. The incidence of the other in the constitution of the ego is a condition of human existence, it is a rule imposed by its own nature, for which escape the dimension of relationality not only means to meet a drought ontological and existential, but even more, to die out the ideal of man, alienating one of those components that makes the human being, raising his being to that fascinating mystery that he, from the beginning of its existence, longs to know and reveal more of anything else. The person takes shape, is emancipated and determined by means of experiences, emotions, and especially by the relations that cross its existence.In all the seasons of human existence, the other is a resource unparalleled well of comparison and stimulation, but it is nevertheless necessary that the person primarily ascend to full self-awareness, at its most authentic being, the “proprium”, the identity to be singular, unique and unrepeatable. These acquisition of course, does not bring the person to isolate themselves as a "monad", on the contrary the person, ascending to its most authenticate essence, meets the other in a different way, more authentic, positive and planning. Just standing out from the other, the person does not confuse its own instances with those of others, consider, for example, the psychological dynamics of "projection" and "shift", but acts maieutically a recognition: that is, recognizing authentically herself in its identity, the person also recognizes the other in its peculiar characteristics that make it a person. We can point to the need for recognition as a fundamental requirement of existence, perhaps secondary, only to the instinct of self-preservation. Each subjectivity in order to grow and develop in harmony needs to be recognized in its characteristics and peculiarities.The subject, in its original aspect, is continually traversed from alterity and thanks to these continuous symmetries of recognition may ascend to its most authentic nature: a person unique and unrepeatable. We must then consider, talking about recognition, by at least two main aspects that tackle this fundamental pedagogical category, a personal dimension of recognition, which we have already mentioned, and a second paradigm, along with the first in a synergistic and complementary features, and makes it possible to influence the recognition, its social nature which together with the subjective dimension characterize this phenomenon. The identification represents an essential category not only in education and teaching but for the entire human existence, from the original language as an element of the person through whom experiences continually the world of life with others. Identity and recognition are two different elements which, however, become complementary, in the sense that recognition becomes a symmetric function of personal identity, that is identity becomes concrete and real only through the recognition. People open to others their own identity in recognition and that constitutive openness is accepted and returned by other people who in turn are open to the reciprocity of the relationship in a real and authentic manner. The recognition is very related to identity as a fundamental condition of its own existence: I am a person even because I am recognized as such. In conclusion, the recognition opens up the subjectivity to otherness up to the deep sharing of self, recognizing the other also implies to accept and respect its peculiarities and characteristics, giving it the dignity of subject and the same moral status that thanks to him I can give to myself. The recognition is a process that comes in the ethics of respect for the other, for the others, as well for himself: this can be the very foundation of civil society.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
