Abstract

Društveni pokreti druge polovice 20. stoljeća doveli su u pitanje ne samo obrasce ponašanja koji su se kao društvene uloge duboko ukorijenili u običajima i svijesti ljudi, nego kroz njih i samu bit čovjeka koja je tim ulogama bila ideološki zastrta. Na tragu stoljetne borbe žena za vlastitu emancipaciju feminizam je, kao jedan od tih pokreta, propitujući spolne uloge i redefinirajući odnose između muškaraca i žena razotkrio ideološku konstrukciju patrijarhalnog društva kojom se muškarca izjednačava s čovjekom dok je žena nešto drugo.Kao filozofijska disciplina, filozofija odgoja također se etablira u drugoj polovici 20. stoljeća i promišljajući odgoj ne može zaobići dvije za njega bitne pojave: potpunu feminizaciju odgojnih ustanova i problematizaciju biti čovjeka. U propitivanju tih pojava filozofija odgoja, s jedne strane, pokazuje bitnu razliku između odgoja i manipulacije, a s druge strane, otkriva da je budućnost odgoja bitno ovisna o emancipaciji žena.The social movements of the second half of the 20th century have led to the questioning of not only behavioural patterns – which have, as social roles, deeply rooted themselves in the customs and consciousness of people – but – through these patterns – also to the questioning of the very being of man, which has been ideologicallyconcealed by these roles. On the trail of the centurial struggle of women for their emancipation, feminism, as one of the above movements – in questioning gender roles, and redefining the relationships between men and women – has unveiled the ideological construction of patriarchal society, which equates a man to Man, while a woman is something else.Philosophy of education is also established in the second half of the 20th century as a philosophical discipline, and, in reflecting upon education, it can not avoid two phenomena significant for it: a complete feminisation of educational institutions and the problematics of the being of man. In reflecting upon these two phenomena, philosophy of education, on the one hand, shows that there exists a significant difference between education and manipulation, and on the other, it discloses that the future of education is significantly dependent upon the emancipation of women