Vertrauen: Spüre deine Lebenskraft (HERDER spektrum) (German Edition)

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But that is only one aspect. Reemtsma even tells of moments of longing to be back in the basement, however paradoxical this may seem: There are moments of something like a longing for the reduced state it represents. Similarly, there are numerous accounts of Kaspar Hauser longing for the days of his captivity. There, he never lacked anything, while now he was increasingly becoming aware of what had been lacking: Parents and a family, a happy childhood and youth that he missed and a past he did not know.

Back then, things were so much better than in the world where he suffered so much Feuerbach, It is touching how often and in how many ways Feuerbach mentions this longing in his accounts, as in this one which was most likely quoted from memory: How lucky children are for being able to see all this from an early age and to still do so now.

I wish I had never left my cage […]. Reading the accounts of the treatment Kaspar Hauser received following his release, one cannot help but see this as yet another trauma, albeit an unintentional one. It starts with the constant stream of visitors and spectators to which Kaspar Hauser was exposed in his first weeks in Nuremberg. As full-fledged pilgrimages descended upon him, he was gazed at like an exotic animal. Experiments with food and substances, trials testing and clarifying his heightened sensitivity, e.

Hiltel lets him hold a sponge and sets it on fire. Hauser only drops the sponge after having burned himself. All of these accounts are, of course, of a fragmentary nature. What is more, the activities surrounding Kaspar Hauser became the subject of continuous public debate and writings such as public announcements, essays and books covering his situation, his character and later on also speculations about his past.

Some of these had their own agendas, e. This was not lost on Hauser, even if it remains unclear to what extent he was able to follow the debate about himself. Instead, the young man had to work through Latin exercises at a grammar school, something Feuerbach referred to as a new incarceration. Also Count Stanhope, his second guardian, had made sweeping promises he never kept. This description would not be complete, however, without considering the other side - the care and support that Kaspar Hauser received, and not least his own resources.

In a situation of neglect that may stem from social or physical causes compensatory measures are adopted. At the heart of this struggle, however, lies the power of self-healing together with its inherent antimony: When Kaspar Hauser first appeared in Nuremberg he received a considerable amount of attention and care. There were people who offered to house and help him. Also, the initial public response was often characterised by empathy and compassion, and the abundance of presents he In , his guardians estimated his intellect to be that of a 10 to year old boy; cf.

If I mentioned something like that in Nuremberg people called me a coward. Questioning by Joseph Hickel on 31 January In Pies, , p. They were most likely the only people to meet him unselfconsciously, and through whom he was able to learn many things, according to Hiltel. This seemed to have an instantly transforming effect on the boy. Feuerbach later wrote that it was as if Hauser had been reunited with an old friend.

Hauser starts to attach to this horse all the presents he has been given but so far ignored. Suddenly, they gain significance. It becomes a vehicle to integrate the impalpable past in a playful way, and to build a bridge to his very separate present. They help him regain a measure of authorship over his own history that he had so completely lost.

Perhaps it is an over-interpretation but the reminiscences Daumer relates always start by stressing this authorship: How I lived in this jail and describe what it looked like and all the things that were in it. Feuerbach mentions how Hauser felt proud of his authorship, perhaps without fully grasping its meaning. Daumer mentions how Hauser told him a few months prior to his death how he wanted to live with him and write down his own story Daumer, , p.

Here he writes how he criticised a different start. In an interview recorded immediately after being freed she said: They mean well but … The first few nights they tried to make me sleep. That would be too much. Thus, accounts by later-born artists would have incorporated their themes and motifs in this story which, increasingly, tells more about the narrator and less about the narrated.

This phenomenon is therefore much like a reflective projection screen, able to absorb everything Bucheli, It has also become apparent that many of his contemporaries sought to see and indeed did see their philosophical, religious, medical and other opinions confirmed by his example, not to mention the question of his origins and the political theories associated with it. In addition to the general feeling of sympathy, the 19th century also saw a growing awareness of the significance of the childhood as a developmental phase in its own right and the condemnation of the long-established practices of abandoning children and child abuse.

In their entirety, they form a consistent picture of the time of his appearance and his further development - even if some questions remain. Many accounts also let the reader differentiate easily between observations and interpretations Feuerbach, , p. Remarkably, the image of the mirror or the tabula rasa already appears in contemporary descriptions. Perhaps these phenomena and their language should not be dismissed too hastily because of the romanticisms and projections associated with them.

It is in fact within these phenomena that the image of a human being with symbolic significance manifests itself, as Jakob Wassermann noted. Peter Handke, on the other hand, stages the overpowering of the mute youth by the force of the language pummelling him in his play, while Dieter Forte addresses the role of the myth serving as a stand-in when embracing the fate of many others. These and many other attempts characterise the fate of Kaspar Hauser in his symbolism as the Myth of Man, in his forlornness and vulnerability.

It is not by chance that the experience of being thrown into the world becomes a defining phrase in the philosophy of the 20th century which fleshed out the basic approaches of the 19th century in all spheres of life. They use people like me, victims of spectacular cases, in order to absolve themselves of the responsibility for the many nameless victims of everyday crime who receive no help, even when they ask for it. His extraordinary readiness to accept his own situation, his perseverance, his self-will and search for his own way, combined with a generous goodwill toward others - despite his negative experiences - all remain unmentioned.

It is likely that his willpower was in part nurtured by a great longing that he took to his grave: With his fate, his qualities and the impact he had on other people, Kaspar Hauser is a representative for the many children and young people who require a special kind of concern and support. Die Erfindung des Menschen.

Die Geschichte des Kindes in der Neuzeit.

Full text of "Historische Zeitschrift"

Perspectives in Neurolinguistics and Psycholinguistics. Sein Wesen, seine Unschuld. Kaspar Hauser - Eine Dokumentation pp. Das Wesen des Christentums. Aufzeichnungen aus den Monaten Juli und August , published by G. Kaspar Hauser in der letzten Zeit seines Lebens. Die Geschichte von Kaspar Hauser. Mannoni, Die wilden Kinder pp. Die wilden Kinder pp. Holistic and part-based face recognition in children with autism. Journal of Child Psychology and Psychiatry, 45, Handbuch der Kleinkindforschung Mannoni, Die wilden Kinder p.

The Unsolved Mystery of Kaspar Hauser. Der Einzelne und sein Eigentum. The rise of the metamind. The descent of Mind, Psychological perspectives on hominid evolution pp. The Emergence of Consciousness. At the Frontiers of Neuroscience, Advances in Neurology, 77, Wird dieser Zusammenhang thematisiert, kann Einsicht in den narrativen Sinnstiftungsakt von Geschichte entstehen und somit das eigene Geschichtsbewusstsein reflexive Erweiterung erfahren. The historic deduction of regional cultures, the stimuli for the understanding of the other and the capacity for ambiguity, and the understanding of foreign cultures have to be recognised as a pedagogical task of our time, in which the subject of history holds a special place.

The objective is to develop a consciousness towards history, which encompasses current history but is working towards a global historic context. This is an attempt to develop a suitable approach in schools for a scientific cultural observation of landscape by using the example of the forest as a theme and place of memory. Not only changes in the landscape will be examined but also the historic, mythical, and literary receptions.

Because the meaning and grasp of what the forest signifies is subject to constant historically documented chance, this examination can be seen as an exemplary contribution towards www. Michael Zech 16 what is known as pictorial understanding. Following this discussion, specific pointers with regards to teaching will be given, especially mentioning the possibilities of how a process of learning based on cultural history, that is sensual landscape experience as well as literal fairy tales and literature , linking up to the worldly experience of the pupils.

A historical judgement developing in accordance with this impetus will be interdisciplinary encompassing biology, geography, history, history of art, and literature within a backdrop of a long period of time. If this connection is made the topic of discussion then insight into the act of instilling historical meaning can occur and thereby enabling the own reflexive historical consciousness to enlarge. Viele Verfechter und Verfechterinnen eines weltgeschichtlich perspektivierten bzw.

Jahrhunderts, im Rahmen der Sachkunde auch in der Bundesrepublik ein wesentliches Einstiegselement in das schulisch begleitete historische Denken. Dieser Unterrichtsansatz wird an den Waldorfschulen, sowie an den staatlichen Regelschulen in der 3. Indem sich bei den Kindern um das Wenn die Nahumgebung als sinnlich zu erfahrendes Zeugnis von Geschichtskultur erschlossen wird, hilft dies zu vermeiden, dass historische Inhalte als abstrakte, beziehungslose, nicht kontextualisierbare Fiktionen erfahren werden. Lernen und Erkennen nimmt so seinen Ausgangspunkt von einem aus einem Aneignungsprozess Wahrgenommenem bzw.

Man kann diesen Lernprozess auch so charakterisieren: Vorstellung wird aufgerufen und realisiert sich in mir und durch mich. Somit wird mir ein innerer Bild-Vorgang zur Erfahrung bzw. Ich habe treu gelesen Die Worte, schlicht und wahr, Und durch mein ganzes Wesen Wards unaussprechlich klar. Und ist diese nicht auch nachvollziehbar? Das Betreten eines Waldes ist wie der Eintritt in einen Raum. Es liegt also nicht fern, den Wald als Wesen zu personifizieren. Der Wald ist ein Zwischenbereich. Und wie alle Mythen unterliegt auch dieser einem historischen Wandel.

Anders als an der Wende vom Die bis heute wahrnehmbaren scharfen Grenzen wurden erst im neuzeitlichen Feudalismus mit den Eigentumsregulierungen zwischen Wald und Offenlandschaft und der durch steigenden Holzbedarf nachhaltig betriebenen Forstwirtschaft gezogen Schenk, , S. Jahrhunderts ist Blackbourn, Als dann ab v. Dieses Klima setzte sich dann ca. So begann etwa im 7. Ob im Bau, im Werkzeug, im Brennholz: Prehistoric farming and the postglacial expansion of beech and hornbeam: Sie waren es genau genommen schon ab dem 7.

Jahrhunderts, mit dem erwachten Interesse an den geschichtlichen Wurzeln des Volkes und wurde im Jahrhundert dann im aufkommenden Nationalismus mit der Landschaft der Deutschen identifiziert. So schreibt er in Paris in seinem Gedicht Nachtgedanken: Denn in der ideologischen Erziehung des Nationalsozialismus wurde die Jugend bzw.

Es ist auf dem Ettersberg gelegen, auf dem in der herzoglichen Sommerresidenz Goethe u. Oft scheint es, als gleiche einer dem anderen. Doch es scheint nur so. Ulla Hahn 5 Stellte Eichendorff Anfang des Der deutsche Begriff Waldsterben Demandt, , S. Unser globales Bewusstsein vermittelte uns: Vielleicht haben die modernen Baumwipfel-Pfade, die den Besuch in Waldlandschaften attraktiv machen sollen, ja eine ungewollten Effekt: Klasse kann auch 5. Inwiefern dabei an Waldorfschulen im Falle Steiners auch eine Auseinandersetzung mit dessen anthroposophische Geschichtsauffassung Kulturepochen als Ausdruck von Bewusstseinsentwicklung bzw.

Jahrgangsstufe vorgesehene Lehrplanansatz verfolgt werden kann, unterschiedliche historische Narrationskonzepte z. Die Darstellungen von Radkau: Assoziationen zum Wald sammeln 2. Jahrhundert Heine - Wald-Renaissance im Wald als Topos in der Psychologie C. Jung und Philosophie Heidegger 6. Industrialisierung, Brandrodung und Waldsterben 8. Besuch einer Waldlandschaft, ggf. Jahrhunderts wie denen von Steiner, Weyergraf u. Hebt man diesen Zusammenhang ins Bewusstsein, kann Einsicht in den narrativen Sinnstiftungsakt von Geschichte entstehen und somit das eigene Geschichtsbewusstsein reflexive Erweiterung erfahren.

Der Geschichtsunterricht an Waldorfschulen. Genese und Umsetzung des Konzepts vor dem Hintergrund des aktuellen geschichtsdidaktischen Diskurses. Internationaler Verlag der Wissenschaften, S. Die Eroberung der Natur. Eine Geschichte der deutschen Landschaft. Wie Europa in den Ersten Weltkrieg zog. Die geistige Welt der Germanen. Meine Theorie der geistigen Entwicklung. Kultur und Religion der Germanen. Frankfurt am Main 8. Herder Lexikon Germanische und keltische Mythologie.

Die deutsche und britische Philosophie im Ersten Weltkrieg. Die psychologischen Aspekte des Mutter-Archetyps Die Geschichte der Germanen. Von der Urzeit bis zur Gegenwart. Deutschland zwischen Bismarck und Hitler. Ins Freie, ins Licht!. Waldnutzung, Waldzustand und regionale Entwicklung in vorindustrieller Zeit im mittleren Deutschland.

Oberstufenunterricht an der Waldorfschule: Vergangenheits- und Zukunftsimpulse im sozialen Geschehen. Michael Zech 28 Storch, W. Bilder von Liebe, Verrat und Untergang. In Wolfgang Storch Hrsg. Das Mich der Wahrnehmung. Internationaler Verlag der Wissenschaften. Stattdessen ist nach Wegen zu suchen, wie sich altersangemessene Formen von Sinnstrukturen in der Kommunikation und Interaktion mit Kindern finden bzw.

Konzeptualisierung mittels Sinnstruktur-basierter Modelle 2.


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  2. praguepapersonthehist oryofinternationalrel ations.
  3. Cornelsen-SchulwoerterbuchNew-Highlight - PDF Free Download.
  4. Girotondo.
  5. Hitlers Speech Justifying His Invasion of Greece.

Interpretation der anthropologischen Befunde 4. Was hier mit diesem Ausdruck gemeint sein soll, ist aber das Umgekehrte: Nicht eine Person richtet ihre Aufmerksamkeit auf verschiedene Inhalte, sondern mehrere Personen richten ihre Aufmerksamkeit auf einen gemeinsamen Inhalt. Collective intentionality comes in a variety of modes, including shared intention, joint attention, shared belief, collective acceptance, and collective emotion.

Max Weber genannt werden. Michael Tomasello und seine Mitarbeiter entdeckten auf diesem Wege z. Es eignet sich z. Im Verfolgen dieses Paradigmas kommt der dynamische Zugriff auf Sinnstrukturen mit seinen Konsequenzen allerdings nicht in den Blick. Bedeutung erforderlich zu sein. Aus der Perspektive des von Herbert Blumer entwickelten Symbolischen Interaktionismus zum Beispiel wird Bedeutung einseitig in der Interpretation unbelebter Objekte durch das menschliche Erkenntnissubjekt auf den zusammenhanglosen Reiz angewendet.

In sozialer Interaktion dagegen wird Bedeutung dynamisch zwischen zwei oder mehr menschlichen Individuen ausgetauscht — einfach weil das Wahrzunehmende — in diesem Fall die andere Person — ihrerseits auch die aktive Rolle einer wahrnehmenden Instanz einnimmt Blumer, Hier bleibt unklar, wo Bedeutung ihren Ursprung hat bzw. Searle den Versuch einer naturalistischen Reduktion. Entwicklung sinnstrukturbasierter Modelle Wahrnehmung in einen Bedeutungshorizont zu Im Schritt von A nach B ist die erste epistemologische verstehen ist Abb.

Abgesehen von diesem vergleichbaren strukturellen Aspekt in Steiners und Piagets Epistemologien beruhen beide Konzepte letztlich doch auf unvereinbaren Grundannahmen hinsichtlich universeller Sinnstrukturen: Gestalthaftigkeit zu erproben — einfach weil es nichts Bedeutungsvolles, weder Qualia noch Sinnstrukturen gibt, die den 3.

Beide Subjekte als jeweils objekterkennende Wesen vertikal dargestellt in Abb. Assimilation und einer produktiv-expressiven entsprechend zur Individualiserung bzw. Welche Rolle kommt aber den Sinnstrukturen der Kommunikation dabei zu? Im Anschluss an D. The co-created third has the transitional quality of being invented and discovered. Deshalb sind Kinder zur Transformation ihres holistischen, auf universellen Sinnstrukturen basierenden Ausgangszustandes s.

Mit anderen Worten kann von verschiedenen Energieformen gesprochen werden — von vitaler und mentaler Energie, die als verschiedene Erscheinungsformen eines einheitlichen, gleichwohl Oevermann, ; Wagemann, Im Bereich philosophischer Anthropologie lassen sich ebenfalls in diese Richtung weisende Ideen ausmachen, zum Beispiel in den Arbeiten von H. Bergson12 und A. Whitehead ; eher aus biologischer Perspektive versucht R. Exemplarisch wollen wir hier einige Fotos von Kindern untersuchen s. Alle abgebildeten Kinder erscheinen in gewisser Weise inaktiv und ruhig, aber weniger im Sinne eines In-sich-Ruhens, als vielmehr eines Aus-sich-heraus-Gezogenseins, einer Sedierung oder Paralysierung durch irgendetwas.

Was der Betrachter dieser Bilder nicht sieht: Diese Kinder sind beim Fernsehen fotografiert worden. Der sich in sozialer Interaktion zwischen einem Kind und einem Erwachsenen entwickelnde Begegnungsraum vermag die Objektbeziehungen sorgsam einzubetten. Dabei bildet der mentale bzw. It signifies hesitation or choice. Where many equally possible actions are indicated without there being any real action as in a deliberation that has not come to an end , consciousness is intense. Where the action performed is the only action possible as in activity of the somnambulistic or more generally automatic kind , consciousness is reduced to nothing.

It measures the interval between representation and action. Insofern lenkt dieses Beispiel den Blick gleichnishaft auf zwei Aspekte: Vom Leben des Geistes. One-year-olds comprehend the communicative intentions behind gestures in a hiding game. Beyond doer and done to: Henry Holt and Company. University of California Press. Making the Social World. Idee und Grundriss einer nicht-Aristotelischen Logik. Die Idee und ihre philosophischen Voraussetzungen. The Psychology of Interpersonal Relations. Geistige Wege aus der Klima- und Umweltkatastrophe.

The Poverty of the Stimulus Argument. British Journal for the Philosophy of Science 52, Vol. Der Baum der Erkenntnis. Die biologischen Wurzeln des menschlichen Erkennens. Strukturale Soziologie und Rekonstruktionsmethodologie. Die physiologische Wirkung des Fernsehens auf Kinder. The psychology of the child. Beruf Philosophin oder Die Liebe zur Welt.

Die Lebensgeschichte der Hannah Arendt.

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Erkenntnistheoretische, methodologische und anthropologische Grundlagen bei Max Weber und Rudolf Steiner. From interacting agents to engaging persons. Journal of Consciousness Studies, 22, No. Wesen und Formen der Sympathie. The Structure of Human Civilisation. Warum der Materialismus ausgedient hat. Elektronische Medien, Gehirnentwicklung, Gesundheit und Gesellschaft. Die gesunde Entwicklung des Menschenwesens.

Die Philosophie der Freiheit. Seelische Beobachtungsresultate nach naturwissenschaftlicher Methode. Meditation — research as Development. Zur Ontologie der sozialen Gemeinschaften. The challenges and opportunities of first-person inquiry in psychology. New Ideas in Psychology 36 , An essay in cosmology. Ein neues wissenschaftstheoretisches Konzept. Die Voraussetzungslosigkeit der Anthroposophie. Ein neues Zivilisationsprinzip durch meditative Bewusstseinswandlung. Shared intentionality is well-known as a key aspect of social relation-building. Anthropological studies show that human infants begin early to establish social relations via shared intentionality, which is not topically restricted to the satisfaction of basic needs.

Contrary to the widespread opinion that little children have to abstract meaning structures from incoherent sense data they are initially confronted with, in Waldorf education the early co-intentional skill is reasoned by a holistic state of consciousness of the child. Thus, it could not be a lack of common meaning structures which characterizes the mental state of children, but rather the intention to individualize adequate meanings at experienced breaking points occurring in the holistic state in order to explore the world and building social relations.

Based on this in view, several psychological and philosophical models are examined in order to attain a sound conceptualization of shared intentionality. Furthermore, in children the required cognitive activity seems to stand in direct competition with the vital resources which let grow and flourish the body. That implies, as a pedagogical challenge, to not evoke intellectual skills too early but to invent adequate metamorphoses of meaning structures in communication and interaction with children in order to take their holistic mindset into account and to promote their healthy development.

Shared Intentionality as a Specifically Human Capacity 2. Interpretation of the Anthropological Findings 4. Other related terms for this www. It is crucial to note that shared intentionality does not merely consist of equal intentions or motives of action in, say, two or more subjects toward a common sphere of objects e. So, shared intentionality seems to be more than a mere summation or aggregation of individual intentions: Precisely this double-sided nature of shared intentionality, which lies between individual and supra-individual aspects of consciousness, can be illustrated by two plausible assertions cf.

First, it is reasonable to assume that the intentional states underlying shared intentions are individually experienced by single persons Individual Ownership Thesis. As historical representatives for the irreducibility thesis, Durkheim and Scheler could be named. Regarding the individual ownership thesis we can refer to Weber Interestingly, a solution for this theoretical dilemma does not seem to be on the horizon in current debates.

In current expositions, the scholars take more or less explicitly one of the two these positions, or focus on particular questions seemingly to obscure the basic problem rather than to address it, as will be seen in the following. For this reason, this article lays out an integrative perspective proposing a theoretical concept of shared intentionality. However, this account will not be an abstract philosophical theory, but rather an anthropological concept complying with empirical as well as with phenomenological findings.

Only such an integrative perspective can draw conclusions for practical fields like education, for instance. Empirical considerations arising from the anthropological studies of Michael Tomasello raise the question of the human species-specifity of shared intentionality section 1. This latter aspect is important for the development of a new conceptual perspective because it will become clear that the specifically human forms of access to meaning structures must play a large role in the context of shared intentionality. Next the problem will be considered through some exemplary positions of social psychology, social philosophy, phenomenology and psychoanalysis.

These ideas prepare the ground for considering a new perspective arising from the central thoughts and observations of Rudolf Steiner and Herbert Witzenmann section 2. This integrative concept, in turn elucidates the empirical findings of Tomasello section 3 before the conceptual ideas are illustrated in terms of Waldorf pedagogy section 4. An initial clue to the human species-uniqueness of shared intentionality is provided by anthropological studies scrutinizing the behavior of human infants in comparison to primates such as chimpanzees. Tomasello and his colleagues , found two illuminating differences concerning the pointing gesture.

First, in a hiding-finding game, infants at ages between one and two were shown a toy which was subsequently hidden in one of two containers. Then the adult gave communicative clues towards the container with the hidden toy either by ostensive gaze or by pointing with the index finger, both accompanied by facial gestures such as raised eyebrows.

Whereas the human infants were able to correctly interpret these cues and to find the hidden toy, young chimpanzees were not. Conversely, differences were observed when the pointing gesture was executed by individuals themselves. While primates were only observed to point in an imperative context, for example indicating specific parts www.

Phenomenological Conception and Consequences in Terms of Waldorf Pedagogy 46 of their body to be scratched by others, children point to objects and persons in a declarative context already at a very early age. From the subtle but decisive distinction of human and primate social interaction two abilities as necessary preconditions for shared intentionality can be derived: First, to access a wide and common ground of meaning structures which are not restricted to some specific, especially selfish, patterns of behavior but also serve to establish and express social consciousness in itself.

Although this access to meaning structures can be articulated by speech acts, in its original constitution it seems to be independent of already developed language ability. Second, the capacity to share mental states and to collaborate in an empathic and mindreading fashion is essential for shared intentionality.

In this context, mindreading means to take the perspective of other beings and to potentially develop empathy or compassion, respectively, for all beings in the world, not only for relatives and conspecifics. For this, the ability seems to be crucial to perceive other beings with respect to their individual character, biographical conditionality and existential alterity as well as in their universal integrity. In summary, it can be claimed that these two aspects of already pre-lingual access to meaning and the ability of empathetic perception are necessary for building up an interspace in the context of human sociality.

However, the standard models in social psychology do not explicitly account for this dynamic dimension of meaning at most, as can be seen in the well-known triadic relation, or the POX model, for example see Fig. For example, it is suitable for the modeling and evaluation of attitude changes in persons concerning consumer items: If a person actually dislikes a certain kind of candy bar or is indifferent at least, but keenly adores a famous movie star who appears in a commercial for this candy bar, then this person might develop a positive attitude in relation to the product and is going to buy it soon.

Presumably, in PERSON this situation, the positive attitude concerning the movie star works, so to say, as a catalyst for the change of the consumer attitude of the potential customer. Negatively spoken, the initial aversion against the product in connection with the positive attitude concerning the celebrity and his or her positive attitude Other OBJECT concerning the product even if it is obviously faked is being experienced as dissonance Heider, To overcome the dissonance experienced as Fig.

Triadic Relation unpleasant the person changes his or her attribution or evaluation regarding POX-Modell the product — the triadic relation becomes balanced or harmonized in a way. For the purpose of substantiating the phenomenon of shared intentionality, this model seems to be insufficient for two reasons: First, it only deals with the results of cognitive processes concerning persons and 1.

But down this path, the dynamic access of meaning and its consequences for social interaction does not come into view. Surely, theories of balance as well as of attribution are inconceivable without referring to meaning; however, in a somewhat static manner, they do not scrutinize its individual accessibility and its ongoing generation process in relation to shared intentionality.

In summary, the POX model focuses on mere quantitative values to be ascribed to the percepts by the perceiver: But in case of searching for a complete and sophisticated theory of shared intentionality, it seems that an immersion into the normally hidden layers of cognitive processes is unavoidable. As a second inadequacy of the POX model for shared intentionality, it seems inappropriate to treat human cognition and evaluation of inanimate objects, on the one hand, and of persons, on the other, in the same way, whereas these should instead be distinguished with regard to their different structural manifestations of meaning.

As asserted in the approach of symbolic interactionism developed by Herbert Blumer, in the interpretation of inanimate objects, meaning is unilaterally applied to the incoherent stimulus by the perceiver, whereas in social interaction it dynamically interchanges between two or more human individuals. This is because the percept — the other person in this case — also actively takes the role of the perceiver Blumer, However, the concept of symbolic interactionism cannot really contribute to an exact understanding of the structural role of meaning in this interchange either as demonstrated through the logical confusion created from the following two claims: Comparing these fundamental claims it remains dubious as to where and how meaning has to be located or generated.

In the first quote it is suggested that meanings emerge in social interaction as totally anew, the second quote claims that they have to be culturally transmitted from knowing persons to other still ignorant ones. In the first case, we have to ask how any communication could be started without recourse to some already disposable meaning. And in the second case, it remains unclear from where the defining persons initially received the meaning to be passed on to others. Or, in other words: Symbols would be unsolvable riddles like the pointing gesture in the hiding-finding game for the ape.

In contrast to the procedural stance regarding meaning and social structure building, which is here attempted, currently discussed theories remain quite abstract. Phenomenological Conception and Consequences in Terms of Waldorf Pedagogy 48 closely phenomenological investigation by means of an unquestionable precondition Heidegger, 2.

Whereas Heidegger can be criticized with respect to his static and metaphysical conception of social reality, we find in Searle an attempt of naturalistic reduction. This and other approaches asserting the primacy of language for social interaction e. Without going into the details of the exemplarily adumbrated positions we can state that ontologizing theories, be it with a micro- or macrosocial orientation, as well as verbal communication premising positions seem to be inappropriate for the development of a sound theoretical basis of shared intentionality.

Furthermore, the authors mentioned either follow the individual ownership claim Searle, Habermas or the irreducibility claim Heidegger without providing a mediating argument. In his sequential analysis of social interaction, Oevermann explicitly highlighted the constitutive role of meaning structures before a decidedly empirical background. His model can be understood as a refinement of the triadic relation of social interaction which has to be phenomenologically differentiated with regard to the object.

This sphere is, of course, the stage for shared intentionality — even though it remains subconscious for the most part. Drawing a distinction between the object and its meaning, it has consequently to be realized that the object in a primordial epistemic state should appear to us without any meaning. Of course, this logical inference remains hypothetical as long as it cannot be experientially founded.

In this regard, Steiner and Witzenmann developed a phenomenology 2. However, based on a meditative training of attention as advised by structure-phenomenology, this assertion turns out to be immanently and completely observable by human individuals. This way, it becomes possible to simultaneously live through and observe this incoherent, critical mental state and its cognitive transformation into a meaningful percept.

Otherwise, the capacity to phenomenologically observe our own Pure Object OTHER Percept active participation within the process of meaning acquisition and application requires a rigorous and patient mental training as adults and, at best, as Fig. At specific breaking points in incoherent sense data, a cognitive imbalance is experienced by the individual which has to be adjusted in an equilibration process Piaget, According to Piaget, equilibration takes place in the two complementary activity forms of assimilation and accommodation.

Whereas Piaget believes that children learn to identify the properties of objects via abstraction5 — that means to obtain holistic qualities from sensually perceived fragments — Steiner asserts that cognition at all developmental stages could not progress from incoherent sense data to general structures. Surely, this action potential has to be unfolded in education. In order to explain shared intentionality in terms of the Steiner-Witzenmann concept, once again we have to focus on the experiential basic structure of cognition, that is the dynamic unification of percept and concept.

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In social interaction this basic structure appears in a modified form between the two subjects — methodically speaking, this refers to the second-person-perspective of observation: Both subjects as cognizing beings for their part vertically symbolized in fig. In a rapid, normally subconsciously exerted oscillation, this symmetrical or social variant of the general basic structure of cognition takes place between human subjects and conceptually substantiates the phenomenon of shared intentionality. The third resides in the process of a symmetrical and mutual exchange of mental actions: Nonetheless, without this differentiation between content and form Benjamin conceptualizes thirdness as a general social competence already emerging in early prelinguistic communication whose absence would result in two-valued power struggles between a subject and an object, a doer and a done-to8.

However, given the range of phenomenological accordance between 6. In this concept, the second human subject is ascribed to a further ontologically irreducible position beyond first subject and object. In light of the history of human consciousness, this three-valued relation cannot longer be understood in terms of one- or two-valued conceptions of reality. The obvious question as to why the iteration should just stop at this level instead of dynamically perpetuating was raised by Schweikard and Schmid This alien cannot be primarily based on a different experiential content — such differences can be more or less easily compensated by communication — but rather on the individual form of expression.

The scrutiny of the different approaches yield the possibility to integrate the theoretical polarity from the perspective of structure- phenomenology. Thereby, the individual ownership thesis can be expressed as the individual component of mental activity without which no consciousness content — also in the sense of shared intentionality — can occur. On the other hand, it became apparent that beyond the individual component to be performed by both all involved interaction partners there must be a supra-individual conceptual, content-related component which could enable the connection and interaction between the individual spaces of consciousness at all.

According to the irreducibility claim, this third component cannot be reduced to the individual contributions of mental performance but rather has to be recognized as an autological level of reality. The integration of both theses consists of the structure- phenomenological finding that any content of human consciousness arises as a union of individual mental activity and supra-individual universal-autonomous content Witzenmann, Against this expanded conceptual background, it is now possible to interpret the anthropological results concerning shared intentionality and finally draw pedagogical conclusions, too.

Interpretation of the Anthropological Findings The anthropological findings described in Section 1 shall be interpreted based upon these conceptual considerations. For this purpose, first of all, the dynamic relation between mental activity and meaning structures comprehended as the experiential micro-genesis of phenomenal consciousness was shown to be of importance.

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Furthermore, the differentiation of this process in two aspects with regard to the content www. Surely, in the act of gaze following, the chimpanzee opens himself to the occurrence of something which could be interesting to him. This looks totally different for the human child who is able, at least in principle, to individualize meaning in countless situations as well as to trace back the procedural path of individualizing, referencing or indicating, respectively, to the universal content of the meaning.

In contrast, the ape can follow the clue only in a one-way direction and is fixed to find there a reified content which could trigger a specifically hard-wired pattern of behavior e. If we assume that, in human evolution one main subject of development, if not the one, is the acquirement of consciousness for ultimately everything, it would seem consistent to consider consciousness itself as a rewarding object of inquiry.

And if we are to get a sound understanding of a unique characteristic of human life like shared intentionality, it is hardly surprising to realize that this phenomenon is deeply rooted in the process of consciousness. Moreover, the discussion hitherto has shown that there is no need to displace this topic to the consciously unobservable fields of brain processing or other philosophically motivated metaphysics — just because we are able to increasingly develop awareness for our active involvement in this process as elaborated by Steiner and Witzenmann.

Therefore, the above considerations serve not only theoretical purposes but have also implications for many practical aspects of social everyday life as well as of professional fields like education, pedagogy, therapy, nursing, counseling etc. In the following last section, this perspective is exemplarily shown for one aspect of early childhood education developed before the conceptual background of Waldorf education.

In particular, Steiner characterizes little children as impartially opening themselves to their surrounding like an overarching sense-organ getting into bodily and emotional resonance with meaning Steiner, — much more than any young animal. The crucial point now is that the cognitive dissection of the sensual percept and the meaningful concept do not seem to be as sharp in children as in adults.

Nevertheless, the infant gradually has to find its ways to individualized meaning in order to realize distinct objects adequate to its developing personality. These ways can only be found in the course of shared intentionality in which not only contents have to be indicated but rather the individualizing formation of meaning structures could be interpersonally exchanged and conjointly explored.

Hence, children dwelling in a holistic state of mind based on general unindividualized meaning Or, in other words, the purpose of this communication is the rehearsing embodiment of universal meaning at specific breaking points — which emerge as points of individual interest — to be exemplarily exercised via shared intentionality. It is a fact that human infants are raised with their parents much longer than other animals. But this is only one side of the coin — the other is to ask for the required activity resources to perform this adventure of development.

It is also obvious that a major part of the activity available to children is used to make their bodies grow and flourish and to get a basic and embodied orientation in the world. The first three steps in this respect are to walk, to speak and to think Steiner, In this context, a central pedagogical discovery by Steiner is the complementarity of two forms of activity: In other words, we can speak of different forms of energy: The more vitality and growth forces have to be allocated with regard to the stage of development, the less powers of individual consciousness could and should be challenged.

This asymmetrical aspect of social relation building in education has been discussed in different contexts of social science and pedagogy Oevermann, ; Author, In philosophical anthropology, thoughts supporting this view can be found in the works of H. Bergson12 and A. Whitehead , for instance; in biology R. Beyond these theoretical deliberations, the mentioned relation between vital and mental activity in children could be of practical relevance for education. For this purpose, a thorough phenomenological observation of children in different situations of daily life is required.

Exemplarily, we are going to scrutinize some images of children here see fig. All children depicted appear inactive or calm in a certain way but not in the sense of being one with themselves, but rather of being distracted from themselves, sedated or paralyzed by something. Their posture is a bit sunken and their facial expression varies between gravity, bewilderment and a certain kind of sadness.

In total, these phenomena can be expressed as a state of bodily and emotional inactivation or devitalization. So, how can this be explained? What we do not see immediately is that these children were photographed while watching television. Phenomenological Conception and Consequences in Terms of Waldorf Pedagogy 54 In the first step, we can interpret these phenomena as an imbalance of the activities mentioned. The excessive recall for the intellectual performance of separating the subject of the child from the objects on the screen seems to overstrain its mental activity and therefore to paralyze its vital forces.

In the second step, we can interpret this before the background of shared intentionality. In shared intentionality between a child and an adult, the subject-object relation could be cautiously accompanied within the social interaction. The mental and social performance of the adult creates a protecting shell or breeding ground, respectively, for the child. In contrast, for little children watching TV, the subject-object split is enforced without the possibility to lean on social interaction such as the empathic attendance in the individualization process of meaning concerning things and beings These children have to use or, more radically said, exploit their vital energy in favor of the intellectual performance to establish the distance between themselves and the objects displayed on the screen.

The lively participation in cognition encompassing bodily and sensory mobility, which is normal for little children, seems to be frozen — a danger of which even neuroscientists have already urgently warned Spitzer, ; Patzlaff, Of course, the fact that social interaction cannot be underestimated precisely in early childhood education is not a novelty. However, the foregoing considerations can elucidate why a real and lively interpersonal relation — foremost in contrast to the virtuality and abstractness of electronic media — is simply indispensible. Beyond the mental microstructure developed in sections 2 and 3 it now becomes apparent that an adequate fostering of shared intentionality also has to consider the interdependency of the vital and mental activity potentials of the child.

Here, the crucial point is to avoid playing with ready-made products which enforce the subject-object split, but to understand the imaginative creation of social interaction as the very play in itself. The latter could be an adequate allegory of the social interaction in which the individualizing process of meaning structures can be continually learned.

To promote the unfolding of this dimension seems to be meaningful in order to equally develop social competence and a free-minded personality. Using qualitative research methodologies, namely observation and interviewing, in a single classroom over a two-week period, the following paper explores the tensions that arise in the classroom context. Moments of tension, imagination, possibility thinking, classroom culture, classroom leadership Zusammenfassung.

Alexi Silverman 58 The report has been divided into three parts to reflect this process. Part One details the planning phase of constructing the research question and research design; Part Two is a review of the actual research process and a summary of the data collected while in the field, presented with as little of my own interpretation as possible; and Part Three offers an analysis of the data as well as reflections on the research and writing process.

Good qualitative research will not merely try and confirm the already established assumptions of the researcher, but will offer up new challenges and questions that may pave the way for future research and possibilities for new insights. Research question and methods The teacher enters the classroom with a plan and a prayer. Her aims and objectives are stated neatly at the top of her lesson plan; how she will achieve these goals is detailed below. The lesson has begun.


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    • Ruddock acknowledges a variety of factors underpinning such moments. The various roles a teacher is required to perform may be in conflict; a deeper exploration of the relevance of the content to be taught may detract from the lesson content actually being taught; individuals within the class may have needs that are in conflict with the majority of the group. Each situation requires that the teacher choose one course of action, at the expense of other possibilities. For Ruddock, this existential position creates tension. In this contemplative mood the question for this research paper emerged: Practically, I questioned whether it would be possible, in the role of outside observer and researcher, to access these moments as well as understand their unfolding in the realities of students and teacher.

    Given the multiplicity of roles a teacher www. Seeds for learning may be planted in the classroom and may only bear fruit days or years later, often in contexts outside of the classroom. Both conceptions have informed my thinking around the usefulness of imagination as a tool to navigate moments of tension in the classroom. Gajdamaschko critiques this notion, which places imagination and conceptual thought on opposite ends of the spectrum of cognitive development. Vygotsky said that language enables the child to represent and think about an object that is not present to the senses, and that it is the imaginative faculty that facilitates this ability.

    Hence the faculties of speech, imagination, and thinking develop together and are the tools with which the child will make sense of the world and his experiences Gajdamaschko, , p. Seen in this light, the imagination is indeed a tool that can be used to connect, integrate and deepen classroom moments as well as cognitive development. The subtle yet profound potential for its use in the classroom can be illustrated by the following anecdote observed from my first week in the classroom: At the Waldorf school that is my research site, in the absence of a school uniform, the dress-code prohibits garments containing visible writing or brand names.

    In place of the heart, however, was an apple. Have you noticed this? From this it could be understood that often when students are disruptive or unresponsive it is because they have not properly connected to the lesson material or manner of presentation. According to Egan this development happens through the use of language, reflecting human development from an oral culture to literacy, into a more abstract form that develops into the capacity for reflexive language use van Alphen, , p.

    I found this thinking useful because it offers a more nuanced, expanded idea about what imagination is and how it may be used. Qualitative research has been chosen as the most appropriate approach as the research question itself is primarily concerned with understanding human interaction, the way in which action or non-action impacts a classroom dynamic or individual learning experience. Selected for their appropriateness for such small-scale research, I will make use of the following qualitative research methodologies: Observation Robson describes three types of observation: In the field I will draw on all three of these techniques.

    As a training teacher my host-teacher may request my involvement in certain teaching activities and in this way I will gain deeper insight into her experience. Interviewing I will draw upon different types of interview strategies, as each type of interview is suited to different situations. Open-ended interviews Robson, , p. For the purpose of this research they will be useful to establish initial rapport with research subjects, to www.

    Focused interviews Robson, , p. Indeed, it was my personal interest in theory and practice that gave rise to this research question. As such, it could be argued that because these two lenses are the same those of the asker and the answerer , there is no way to collect data that is objectively valid, nor interpret data in an objective way. Being aware of these arguments throughout the research process will prevent me from claiming objectivity, but will however keep me striving for validity. Research process and data summary As an observer, I positioned myself in an unobtrusive position towards the back of the class.

    I ensured that the teacher and of each of the children were in view even if only from the side or back , and that I could see some of their faces. I divided my field journal pages in two sections: Frequently I had to remind myself to focus on the research question, and not all the other classroom incidents. My teacher-subject was warm and welcoming, and spoke easily and willingly with me at the end of each lesson.

    While engaging in observation I was able to note down any questions I had for the teacher, and in this way felt better equipped for these unstructured interviews. After class she openly reflected on the lesson and to my surprise, many of the questions I had written down were answered before I could even ask them.

    After leaving the class I typed up my field notes as well as the conversations I had had with my host teacher. For the focused interviews, I had a guiding list of questions that I referred to when necessary. This allowed for freedom in the conversation without losing the opportunity to ask more focused questions. Because we had had so many unstructured interviews prior to the more focused interviews, I was able to develop a variety of relevant questions that grouped together into similar categories for ease of reference.

    Permission to record the interview was granted and the recording was transcribed soon after. These moments were rather phenomena that could be felt, and then reflected upon in retrospective conversation with the teacher. This highlights that the researcher needs to use her own embodied experience as a research instrument, as well as her observations. The abstract nature of my research question explains why observation as a research www. In my case, interviews would usually deepen, clarify or confirm observations, as opposed to negating or contradicting them.

    Another challenge for me as a novice interviewer was knowing which nuances to pick up on to probe and question further. Your recently viewed items and featured recommendations.

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