Abstract
Text pĹedstavuje antropologickĂŠ a kulturnĂ argumenty, kterĂŠ mohou v ÄeskĂŠm prostĹedĂ novÄ otevĹĂt odbornou diskuzi o vztahu nĂĄboĹženstvĂ a vzdÄlĂĄvĂĄnĂ. ÄlĂĄnek nejprve pojmenovĂĄvĂĄ potenciĂĄl vztahu nĂĄboĹženstvĂ a vzdÄlĂĄvĂĄnĂ, a to na pĹĂkladu KomenskĂŠho teze o „jednom nezbytnĂŠm“ a s pomocĂ souhrnu nÄkolika obecnÄ uznĂĄvanĂ˝ch argumentĹŻ ze zahraniÄnĂ literatury, dĂĄle vymezuje pojem spirituĂĄlnĂ kompetence a doplĹuje jej pĹĂklady ze zahraniÄĂ. SpirituĂĄlnĂ kompetence je chĂĄpĂĄna jako vzdÄlĂĄvĂĄnĂ smÄrem k vÄdomĂ „jednoho podstatnĂŠho“. V tomto smyslu je pĹedloĹženĂ˝ text pokusem znovuoĹživit v ÄeskĂŠm prostĹedĂ jedno z klĂÄovĂ˝ch vĂ˝chodisek KomenskĂŠho myĹĄlenĂ a inspirovat k hledĂĄnĂ moĹžnĂ˝ch cest pro jeho aktualizaci.
Highlights
11 2021 particular idea coming from his many important references, namely the close interconnectedness of religion and education in the country to which Comenius had a relationship all his life, but which distanced itself from the connection between religion and education?2 Is it justifiable to consider religious education as an integral part of general education? In what form? And if we want to thematise spiritual competence[3] in the Czech pedagogical environment and take into account the discourse which is used to define it abroad, what characterises it and how can it be inspiring for education in our country? The text is written with the knowledge that in the history of pedagogy there are many authors who would see the relationship between religion and education critically[4] or even counterproductively.[5]
He looks at the building of the former primary school, the city library and education centre, and he is justifiably proud of it. He attended it in his youth, and on the other hand, his former school, which had borne the name John Amos Comenius for many decades, had been transformed into a modern library and its fame transcends the borders of Písek
John Amos Comenius thought about education in an integral connection with religion.[1]
Summary
By reading Comenius’s book One Thing Necessary, we find two things. On the one hand, the author reflects the fact that religion – in the historical circumstances of his life in particular – ‘has become a labyrinth, more confusing than anything else in the world’.28 On the other hand, he is critical to the tendencies which are suspicious and say ‘that none is real, and everything is fabled’.29 He writes of Christianity: ‘One part of Christians, believes and boasts about the fact that they are outside the labyrinth. Why would God put such ingrained desires into the human heart if he had never wanted to fulfil them?’34 ‘Why would that not be easy for our God to give man – his creation (who was created direct and simple, but who, through endless questions, becomes entangled in labyrinths of errors from which there is no escape, Ecclesiastes 7:29) a powerful stimulus and a way to return to the original straightforwardness and simplicity?’35 Comenius devotes a substantial part of his book to the process of finding answers to these questions and proposing specific steps He touches on the issue of limits, which are set in human life by the systems. Is it possible to understand Comenius’s legacy without knowing this dictionary? More generally and more broadly, is it possible to name some important facts of life without knowing the dictionary of religion?
Sign-in/Register to view highlights & summary Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a callDisclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.
