CHAPTER THREE
THE PROBLEM OF THE LIFELESSNESS
OF PEDAGOGICAL ESSENCES, THEIR VIABILITY
AND THEIR ENLIVENMENT
W. A. Landman
1.
INTRODUCTION
In a previous publication the following
fundamental axiom was stated [in Afrikaans] that is related to the problems in
the title of this chapter: "A Christian-Protestant pedagogician who
accepts the essences of educating as essences-for-himself feels called to
actualize these essences in his educative work. However, in this regard, there is a particular precondition that
has to be fulfilled before they can be actualized. Something specific needs to be recognized, namely there has to be
an enlivenment [awakening-of-life]
of the essences of educating that are characterized by their lifelessness, but also by their viability. Because of their viability, their lifelessness can be transformed
into enlivenment. The essences of a philosophy of life serve as
enlivening contents for the essences
of educating."(1)
It is now necessary to take a closer look
at this matter. One way to do this is
to make a study of phenomenological analyses of the category "life"
in order to try to determine what light is shed on the meaning of
"lifelessness", "vitality", and "enlivenment". But first the following remarks:
When it is said that a pedagogical essence is
lifeless but yet is viable, suddenly it becomes clear that such an essence is
not lifeless in the same way as is, e.g., a stone. A stone is lifeless and will remain so since it is not viable. On the other hand, an essence is viable and
thus its lifelessness in reality is typified as latent enlivenment. This
means that with a pedagogical essence there is life that remains concealed,
dormant and invisible(2) until something
particular happens. Latent living
essences really become living essences when their latent but present life is
awakened, thus when the act of awakening [the essence]-to-life is
actualized. In this regard particular
philosophy of life essences serve as the means for doing this. For example, through intermediate Christian-Protestant
[philosophy of life] essences a particular educator actually brings to life for
himself particular pedagogical essences: real enlivenment is brought about with
the help of life giving (life awakening) contents (essences). In light of what has just been discussed it
also is clear why there is mention of life awakening
activities and not of life begetting
activities. Here no new life is created
but already existing life is awakened, activated. Pedagogical essences, then, become particular acts (activities).
It also is because of this latent
enlivenment of the pedagogical essences that it is possible to implement the
"methods of a pedagogical perspective"(3) in order to expand our knowledge of education. These methods imply that each of the manifested
pedagogical essences are accepted and that there is a purposeful and thoughtful
search for their life philosophy-essences in life philosophy sources. Each essence that in this way is accepted
then serves as a light (perspective) which is cast on the mentioned sources;
this is an action that decidedly would be impossible if a non-living
lifelessness should be replaced by its real meaning, namely latent living. The latent enlivenment of the pedagogical
essences then become really enlivened because of the philosophy of life
perspective applied to them. The use of
an essence is a particular awakening-of-life activity.
Above, two enlivening activities are
described which can be called a life
philosophy enlivenment and an epistemological
enlivenment. (Another form of
epistemological enlivenment is when an essence is used categorically.)(4) In the following pages
attention is given to the possibility of
the former that already appears as a possibility from the name "philosophy
of life", when it is viewed as a living
philosophy--a philosophy that has particular connections with a person's
way of life.(5)
2.
SOME ANALYSES OF THE PHENOMENON "LIFE"
(a)
Gerd Brand: A person's living being-in-the-world is
a being-directed and being directed is movement. It is a living movement, a movement of life that is lived in
various ways. It is a living movement
that takes place, that occurs. Life
then is an event of movement by which a person is carried, by which progress is
possible, and by which something becomes useful.(6) Pedagogical essences then
have a latent enlivenment because of their characteristics of: (i) being-directed: There is mention of
a possible being-directed to the actualization of other pedagogical essences and
a possible being-directed to attaining the aims of educating; (ii) living movement: There is mention
of possible dialectical-hermeneutic actualized movements as living progress;(7) (iii) movement that occurs: educating
is a possible occurrence when adults and children are involved with each other and
decidedly is not process-like in nature.(8)
Because of being-directed, living movement
and movement that occurs, pedagogical essences are available as usable
possibilities in pedagogic situations.
When these three characteristics are realized in practice, latent
enlivenment has become functioning enlivenment. This is all possible because the pedagogical essences can be made
viable, thus because of the essence's giving direction, living movement and
whose movement that occurs is susceptible to the life-awakening influence of
particular life-philosophy essences
(contents).(9)
(b)
Edmund Husserl: In the life world everything is actualization and activity. What is exercised in functioning really can
be described as motivation. Among a
person, the world and other persons there are motivating relations in the sense
that a person is motivated to pay attention to others, to take a stand, to act
practically, to evaluate, etc.(10)
To live implies coming into function
(activity) in the form of attending, taking a stand, thinking, putting to
practice, evaluating, etc. In this
light it can be said that the mentioned ways of functioning are latently
present in real pedagogical essences, that their viability indicates that these
forms can function in relation to the essences and thus can become living
essences. Awakening-to-life by being
functional (in any way at all) leads to enlivenment. The philosophy of life is a particular instance of letting the
essence function since it is life-awakening because of its life-giving
contents.
In the practice of educating, attention has
to be given to the pedagogical essences because educating is actualizing these
essences; a position has to be taken with respect to the essences because a
choice has to be made for them and
against their contradictions and also a choice has to be made among them. There has to be a reflection on the essences.
In this regard, the following deserves consideration.(11)
Today it is generally accepted that there
are a number of possible perspectives on the reality of education. The aim of each perspective is to make a
contribution to an understanding of what educating really is and/or to its
improvement.
Questions that now are attended to are:
What possible perspectives are there and what should they be called? The following are presented for
consideration without claiming that the last word now is being said about the
matter or that there are not other valid possibilities:
There are a variety of adults who in one
way or another involve themselves with educative work, whether it is to perform
it, to think about it or both:
(i) In the first place there are those who,
on the basis of their educatorship (e.g., parents), are engaged in it and also
who reflect on the educative
activities that they are going to carry out or will yet exercise. They are educators who interact with children in educational situations and who reflect on this being together. In other words, they have their particular
perspective on the event of educating that can be called an educational perspective (i.e., an
educator's perspective). The educator
thinks about his educative activities with the children with the aim of
evaluating, improving, planning them, etc.
SCHEMATIC REPRESENTATION
(ii) another group of educators are
"experts" because of their
particular training in Pedagogics. They can be called pedagogues who interact with children in pedagogic situations and
who can reflect in expert ways on
the educative activities they engage in with children. In other words, they have an expert
perspective on the educative event, which can be called a pedagogic perspective (i.e., a pedagogue's perspective). The pedagogue thinks in expert ways about
his educative activities with the child in order to evaluate, improve and plan
them, etc.
SCHEMATIC REPRESENTATION
Pedagogic
Situation
(iii) A third group of persons
distinguishable are those who in scientifically
accountable ways investigate educational and pedagogic situations in order
to disclose real essences, their sense and meaningful relations with the aim of
their being noted by pedagogues and giving guidance to educators. They are the pedagogicians who in pedagogical
situations focus scientific research on the phenomenon of educating which,
as an educative event, shows itself in educational and pedagogic situations. In other words, they have a scientific
perspective on the event of educating that can be called a pedagogical perspective (i.e., a pedagogician's perspective). The pedagogician thinks about educational
and pedagogic situations with the aim of understanding them ontologically.
SCHEMATIC REPRESENTATION
Thus, there is mention of:
(i) a (non-expert)
educational perspective;
(ii) a (expert) pedagogic perspective;
(iii) a (scientific) pedagogical
perspective.
A particularly relevant question now is
with which are the different part disciplines of pedagogics involved in their
scientific practice?
(i) Certainly not with an educational perspective because the
practitioners and authorities of these disciplines possess expert knowledge of the event of
educating;
(ii) also not with a pedagogic perspective because they are not merely involved in
applying their expertise in the child's interest;
(iii) but indeed with a pedagogical perspective because each
part-discipline has the task of the ontological understanding of the event of
educating from its own perspective.
Thus, each has to overcome essence blindness and disclose real pedagogic
essences with their sense and meaningful relations.
This view implies that there are various
part-disciplines of Pedagogics that involve themselves with a pedagogical perspective on educative
activities. Consequently, there is
mention of a sociopedagogician's using the pedagogical perspective: a
sociopedagogician implements the pedagogical perspective in sociopedagogical
ways and then there is mention of a sociopedagogical perspective. For the same reason there is a
psychopedagogical perspective, a didactic pedagogical perspective, etc.
Is there also mention of a sociopedagogic,
a psychopedagogic, a didactic pedagogic perspective? Yes, to the extent that a pedagogue
evaluates, plans, etc. his educative activities with a child in the light of
his expert knowledge of sociopedagogics, psychopedagogics, etc. Here, however, a science (sociopedagogical,
psychopedagogical, etc.) is not involved as such but there is use of sociopedagogical, etc. findings in practice.
(c)
Martin Heidegger: that which is alive moves and a
fundamental way of moving is not merely changing position but action as
considered progression and breaking through.(12) The way of actualizing a
pedagogical essence (or group of essences) after another is one of considered progression
since this way is thoughtfully actualized.
There is a (dialectic) reflection on the most purposeful way of
actualizing them and which ways ought to be followed. For example, it is determined that the direct way from pedagogic
Association to Engagement is an impoverished way while this way via pedagogic
Encounter is the most pedagogically accountable one.(13) In addition, there is
mention of breaking through. Pedagogic
association is broken through when because, e.g., of an intensification of the
actualization of the pedagogic relationship structures there is a movement to
pedagogic encounter.(14)
Thus, with essence actualization there is
mention of progression and breaking through, thus of life. Each essence is a possibility of progression
and breaking through, i.e., it is latent enlivenment. When the progression and breaking through are actualized, latent
enlivenment becomes actualized. This
progression and breaking through occurs in concrete (particular) educative
situations, i.e., in situations in which a philosophy of life is summonsed to
the progression and breaking through.(15)
(d)
Hans-Georg Gadamer: The life of a person is manifested in his lived experiences. This means there is a connection between
life and lived experiencing and this relation is the particular connection
between lived experiencing and life: moments of lived experiencing are moments
of the event of living itself that allow life to be in its tangible scope and
vigor. Because lived experiencing is
itself embedded in the totality of life, the totality of life also is present
in it.(16) When real pedagogical essences now are seen as able to be lived
experienced(17) this means that the following
characteristic can be attributed to them: pedagogical essences are particular moments
that the event of educating allows to live.
Naturally, the precondition is that their latent enlivenment, thus the
possibility of letting the event of educating live, has to be awakened to
authentic enlivenment by implementing a life-giving philosophy of life. Pedagogical essences are possibilities that
awaken life in the event of educating, provided they even are made living by
life philosophy contents--a person lives from contents and to be living is to
have a relationship with contents.(18) A living educative event is
one in which living pedagogical essences are actualized in their relationships in
a particular way, namely, in a dialectic-hermeneutic way as living as well as
life awakening movement. In this way
the educator can support a child to enter into and lived experience the
pedagogical essences with their life philosophy contents.
(e)
M. De Tollenaere: The term "presence" often has a more dynamic and richer
meaning than the terms "now" and "the present" since it
clearly expresses the deep breadth of relationships among persons and of living. The living that brings the mere "now" of something to
presence is its being (its being
there and being such-and-such in its fullness--W. A. L.) that is discernible as
an occurrence-in-function. Living as a
functioning occurrence shows that which is hidden in human existence, thus
brings it to presence. This living as
presence is characterized by a rhythm of change: an activity is exercised and
undergone; there is mention of creating and experiencing something, awakening
and resting, of interrupting and building up, of coming and going.(20) Now when pedagogical essences
are described as latent enlivenment, in light of the above, this means that
they possess the following actualizable characteristics:
(i) The educator can allow them to be,
i.e., he can put them in the present in their fullness. This is precisely what occurs in pedagogic
situations and therefore it also is possible to notice pedagogic essences;(21)
(ii) The educator can allow the essences to
occur. E.g., by noticing the
objectionable the experience of opposition arises and after this opposition new
ways of living are presented, etc.;(22) the essences become functional;
(iii) Pedagogic essence that live in
reality are activities that are carried
out. Thus, they are actions. Hence, e.g., there is mention of activities
of trust that make encountering activities possible, of activities of authority
which underlie activities of intervening, of activities of understanding that
allow activities of agreement to progress meaningfully, etc. These activities also are undergone by the participants in the
pedagogic event in the sense that they are embraced by them and consequently
they are summonsed to actualize them;
(iv) Pedagogical essences live because they
can be brought forth, i.e., can appear, can be awakened and then come to
rest. An awakened pedagogic association leads to actualizing the
pedagogic encounter and then comes to rest.
This does not mean that its essences are switched off but that they
tentatively are not observable. The
observable becomes unobservable (see interrupted) and if necessary the
unobservable again becomes observable (see built up). The enlivenment of pedagogical essences then appears in the rhythm
of their presence, a rhythm that is co-dependent on the life-awakening effect
of a philosophy of life, which also is dialectic in nature. Dialectic rhythm is evidence of enlivenment
and enlivenment shows itself as dialectic rhythm.
(f)
Nicolai Hartmann:
Actual human life is filled with values and, consequently, a person
continually works at disclosing and realizing values. Human life is characterized by an awareness of values. Therefore, it is possible to see life as values. Life is not created
by persons but it exists, it is real, it is given to him as valuable and
entrusted to his care. Among other
things, here care refers to a choice for
particular values, thus for taking a position in favor of them. Care as a choice for a positive position
refers further to a becoming aware of the demanding nature of the valuable as a
matter of propriety.(23)
If "life" now is to be attributed
to pedagogical essences, one has to be able to show that these essences are
pedagogically valuable, i.e., that they are what have to be actualized if the
child is to progress on his way to proper adulthood. If the contradictions of, e.g., the experience of security,
gratitude for this experience, security because of acceptance, loving presence
and personal initiative are conducive to becoming a proper adult, the presence
of these essences of gratitude for pedagogic security(24) are worthless. Each of
these essences serve as preconditions for actualizing other essences and thus
are necessary for progressing on the way to proper adulthood. For example, with the absence of the
experience of security, anxiety arises and the pedagogic experience indicates
that anxiety is anti-essence actualizing.
The educator has to choose(25) in favor of particular living pedagogic essences, namely, for that
which really is made living by his particular philosophy of life. Latent living in this sense means that an
essence is available as a possible choice; thus it is one of the possibilities
that the educator can chose to actualize:
Life susceptibility will then mean susceptible to life because of
choice, thus for actual enlivenment because it is chosen and then this
enlivenment speaks in the form of a view and demand--the pedagogic essences
have become particular demands of propriety.
Because of his being a person the educator
has at his disposal a valuing consciousness, i.e., an inherent conception of
values. This means that he is aware
that he can and must value (judge).
While he expresses value judgments he becomes aware that certain matters
are more valuable to him than others.
Thus, educating his children by him is appraised as valuable and child
neglect as not valuable. He appraises
in terms of contrasts such as educating as value
and neglect as not valuable. This
means that for him educating is acknowledged as elevated above neglect. He then is aware of the valuableness of
educating and also is seized and claimed by educating-as-a-value. Educative work as a matter of living now
places demands on him and indeed the
demand to properly actualize the
pedagogic relationship, sequence, activity and aim structures. These structures then are seen as demands of
propriety. This means that if he will properly educate he has to fulfill the demand that these structures have to be
actualized and this means that the following have to be clear to him:
the relationship of understanding as value,
the relationship of trust as value,
the relationship of authority as value,
association as value,
encounter as value,
engagement as value,
intervention as value,
return to association as value,
periodic breaking away as value,
educative aims as value,
pedagogic activities as valued and their contrasts as not valued.
The educator is aware that in valuing his
educative work he has to judge whether these educative values are actualized by
him. This means that these values are yardsticks (criteria) for determining
whether the educative work is performed properly. Then these values have become norms.(26) The pedagogical structures mentioned now are
for the educator an indication of what ought to occur, thus what has to be
lived in his educative work. As norms
these structures are direction-indicating for him especially in the sense that
he knows that what for him are valuable in reality are demands for propriety
(norms) to which he has to show unconditional obedience. This is the case because as far as the
accepted norms (educative values as demands of propriety) are concerned, they
are not open to choice since they are mandates
for him. If he does not accept
these demands of propriety (norms) as mandates
he cannot be an educator who acts in pedagogically accountable(27) ways. The mandate is that
these norms have to be obeyed. This
occurs when the educator accepts the mentioned educative values as matters that
have to be actualized and when he judges the quality of his educative work in
their light.
The mentioned educative values are valuable
for all living(28) educative situations and thus the
norms flowing from them are valid for all educative work that is
practiced. However, each educator is in
a particular educative situation in which a particular philosophy of life
speaks. This means that the universally
valid norms have to be filled with particular life-view contents (e.g., Christian-National),
thus they have to be made living. When
this occurs these norms become principles
for a particular educator. Then they
become rules of behavior that are direction-giving for his actions with
particular children (e.g., children of the Covenant).
FOR EXAMPLE
The relationship of understanding, as value, is normative (demand posing) in the form of understanding
being-a-child and understanding the demands of propriety that, in their turn
become the following principles in
concrete educative situations: Understanding the significance and implications
of being a child of the Covenant, and of Protestant-Christian demands of
propriety.
(g)
Heinrich Rombach: Movement is the presence of life.
Only in an ontological respect can there be a distinction between rest
and movement since they are only present with each other. In an ontological sphere, both are
synthesizable so that movement can be "calm" and rest can be
"lively". This means that a
structure can be described as ""lively-rest". Lively rest indicates that the structure
lives and thus is not a substance but an event. In this sense, life is a category with ontological status. Thus, life is not an abstraction or absolute
power but is the result of enlivenment; that is, enlivenment shows itself as
life. The enlivened structure lives. Life is a phenomenon noticeable in all
structures and gives each its particular nature. Living structures are authentic preconditions for a person's
becoming and in this sense enlivenment can be used as a criterion. What is the
quality of the enlivened life of the structures? What kind of enlivening is there of the structures? Enlivening means that structures are
activated such that actions can immediately occur in their light.(29) These are actions that are
possible because the educator is present in each structure as a person.(30)
Fundamental pedagogical structures (with
their essences) are viable because they are particular events that can be
brought to lively rest. Calm lingers by
a structure (e.g., the relationship of trust) and then it is possible to move
meaningfully to another structure (e.g., the relationship of authority) by
which there is a lingering until additional meaningful movement has become
possible. However, such movement
requires enlivenment and a philosophy of life, as life awakening action, enters
the foreground. Now when enlivenment is
applied as a criterion, questions such as the following become relevant: What
is the quality of an educator's philosophy of life knowledge? Does he succeed in realizing and integrating
life philosophical knowledge that is relevant at a particular point of time?,
etc.
3.
SOME METHODOLOGICAL CONSIDERATIONS
In the previous pages in terms of some
phenomenological analyses of the phenomenon "life" an attempt was
made to reflect on and describe lifelessness, viability and enlivenment (awaken
life) as characteristic of fundamental pedagogical structures (with their
essences and meaningful relations). The
un-naive practitioner of Pedagogics now asks the following epistemological
question: On what ground is such
reflection possible? Answer: on the
basis of the fact that the reflector (Pedagogician) is by the event that has to be thought about. Reflecting (as phenomenological analysis) is
possible because it bridges the empiricistic, idealistic and "ism"
estrangement from the to be reflected on reality. Briefly, the pedagogician's being-in-the-world makes possible his
reflecting and the resulting understanding.
Viewed epistemologically the
pedagogician lays down his own being-in-the-world as the first precondition for his reflecting. In other words, he poses being-in-the-world as an ontological
category, thus as a light that makes further illumination possible. Only then is the following question
meaningful: Which point of departure
is possible because of my thinking being-in-the-world? Answer: the reality that I have selected to
think about is the meaningful point of departure.
Thus:
(i) the first precondition for thinking is the
thinker's being-in-the-world (ontological category); (ii) the point of
departure for thinking that now is possible is an aspect of reality itself.
The point of departure for pedagogical
thinking is not the ontological category but the reality of educating itself as
it is rooted in the life world (as a particular aspect of reality). The
ontological category refers to the first precondition that has to be satisfied
in order to make the mentioned point of departure possible.
In addition, it is the rootedness
(embeddedness, foundedness) of the reality of educating in the life world
itself that makes possible the approach followed in this chapter, namely, to
first inquire into the anthropological meaning
of the phenomenon "life" and then to determine its pedagogic significance. This is possible because pedagogical thinking
is a particular form of anthropological thinking. In his particular way, a pedagogue is an anthropologist.
He asks particular anthropological questions from an autonomous
pedagogical perspective.
4.
PHILOSOPHY OF LIFE ESSENCES AS CONTENT
Lifeless (latent living) pedagogical essences become alive on the basis of
their viability and enlivenment by life philosophy contents (essences). From this fundamental axiom that emanates
from the previous pages it now can be deduced that it will be meaningful to
give close attention to two pronouncements given about "content".
(a)
Viktor Warnach: An unbiased phenomenological
analysis clearly shows that each being has two fundamental moments not
reducible to but associated with each other: an assimilation-holding and a
content moment. The holding moment is
receptive to content that has a particular function.(31) For example, a relationship of trust with pedagogic content will limit that relationship to a pedagogic
situation. Then there is mention of a
pedagogic relationship of trust. The
pedagogic relationship of trust can be further limited by Christian content to a Christian situation of
educating. For the educator, knowledge
of content thus is of particular significance paired with knowledge of the
holder of or structure (essences) of this particular content.
The holder (structure with which the
educator as person is present) seeks fulfillment (actualization) and it is the
ontological function of the content to bring about this actualization.(32) Pedagogic content makes actualization
possible in pedagogic situations and life philosophy enlivenment of the content
makes actualization possible in particular pedagogic and educative
situations. Once again knowledge of
content is assumed.
(b)
Leo Gabriel: Content is expressed in a form such
that the form is a primary constituent of the content. This means, for example, that philosophy of
life contents (with which the educator as person is present) seeks fulfillment
(actualization) and it is the ontological function of the form to bring this
actualization about. Thus, the
following contents seek fulfillment in the form (structure) known as a
pedagogic04:58 PM 2007/01/14 relationship of trust: "And who so shall receive one such little
child in my name receiveth me. (Matt. 18:5)". "... we and our children ... that You have accepted us and our children as Your children"
(Baptismal vows); "For thus saith the Lord God, the Holy One of Israel; In
returning and rest shall ye be saved; in quietness and in confidence shall be
your strength. (Is. 30:15)".
The unity of the reciprocal implications of
form and content is corroborated in these two pronouncements. According to Warnach, form is in search of
content. Gabriel indicates that content
is in search of form. As a synthesis,
it can be said that form and content are in search of each other.
5. REFERENCES
- Landman, W. A., Roos, S. G., Fundamentele Pedagogiek en die Opvoedingswerklikheid, 125, Butterworths, Durban, 1973.
- Bauer, J., Was heisst Leben? Was ist lebendig, was beseelt? In Salzburger Jahrbuch fur Philosophie, 1970, 275, Pustet,
Salzburg.
- Ibid, 127
- See Landman, W. A. and Roos, S. G., op. cit., 121-123.
- See:
- Landman, W. A., Roos, S. G., Liebenberg, C. R., Opvoedkunde en Opvoedingsleer vir Beginners, Chapters 5 and 6. University Publishers and booksellers, Stellenbosch, 1971
- Landman, W. A., Leesboek vir die Christen-Opvoeder, 89-106. N. G. Kerkboekhandel, Pretoria, Third expanded edition,
1974
- Brand, G., Die Lebenswelt. 383-386. W. de Gruyter, Berlin, 1971.
- See:
- Landman, W. A. and Roos, S. G., op. cit., Chapters 3 and 4.
- Landman, W. A., Roos, S. G., van Rooyen, R. P., Die Praktykwording van die Fundamentele Pedagogiek, Chapters 1, 2, 4
and 7.
- See: Landman, W. A., Kilian, C. J. G., Leesboek vir die Opvoedkunde student en onderwyer, 87-88. Juta and Kie,
Johannesburg, 1972
- Landman, W. A., Roos, S. G., op. cit., Chapter 4. See section headings: Explanation of the first and second movements
and integrated synthesis
- Bohm, R., Vom Gesichtpunt der Phaenomenologie, 220-223. M. Nijhoff, The Hague, 1968
- de Boer, Th., De Ontwikkelingsgang in het denken van Husserl, 449-450. Van Gorcum, Assen, 1966
- Schutz, A., Collected Papers III, 30-32. M. Nijhoff, The Hague, 1970.
- Landman, W. A. Kommentaar: Die Perspektief-idee in South African Journal of Pedagogy, Dec. 1973.
- Heidegger, M., Nietzsche I, 67, Neske, Pfullingen, 1961.
- Landman, W. A., Roos, S. G., van Rooyen, R. P., op. cit., Chapter 4.
- Landman, W. A., Roos, S. G., Liebenberg, C. R., op. cit., 26
- See Landman, W. A. and Roos, S. G., op. cit., Chapter 4.
- Gadamer, H-G, Wahrheit und Methode, 62-66. Mohr, Tubingen, 1965.
- Landman, W. A., Kilian, C. J. G., Roos, S. G., Denkwyses in die Opvoedkunde, 12-13. N. G. Kerkboekhandel, Second expanded edition, Pretoria, 1974
- Levinas, E., Totaliteit en het Oneindige, 102. Lemniscaat, Rotterdam, 1961/66
- Landman, W. A. and Roos, S. G., op. cit., Chapter 4.
- de Tollenaere, M., Lichaam en Wereld, 104-107, 109-111. Desclee de Brouwer, Utrecht, 1967
- Landman, W. A., Roos, S. G., van Rooyen, R. P., op. cit., section [1.4]
- Landman, W. A., Roos, S. G., Liebenberg, C. R., op. cit., 22-23, 69-70
- Hartmann, N., Ethics I, 41, 66-69, 86-87, 100-102, 114, 146, 170-178, 196-199; II, 130, 133; III, 19, 186-187
- Landman, W. A., Roos, S. G., Liebenberg, C. R., op. cit., 82-83
- Lesnoff-Caravaglia, G., Education as Existential Possibility, Chapter 2. Philosophical Library, New York, 1972
- Seiffert, H., Erziehungswissenschaft im Umrisz, 69-84, Kohlhammer, Stuttgart, 1969
- Xochellis, P., Paedagogische Grundbegriffe, 15, 48n, 58, 63, 113. Ehrenwirth, Munich, 1973
- Strasser, S., Opvoedingswetenschap en Opvoedingdwijsheid, 30-41. Malmberg, 'S-Hertogenbosch. Third edition, 1965.
- Rombach, H., Strukurontologie, 81-85, 88-89, 101-102, 135, 161, 270. Alber, Freiburg, 1971
- See Hengstenberg, H-E, Freiheit und Seinordnung, 239. Kohlhammer, Stuttgart, 1961
- Warnach, V., Satzereignis und Personale Existenz in Salzburger Jahrbuch fur Philosophie, X/XI, 96-97. A. Pustet,
Salzburg, 1966/67
- Ibid, 97-98
- Gabriel, L., Sinn und Wahrheit in Wisser, R. (ed.), Sinn und Sein, 136, Max Niemeyer, Tubingen, 1960
* These three terms are placed between brackets because here one
really has to do with a tautology.
** Note that anthropology, anthropologist, etc. refer to philosophical anthropology and not to
the social science.