Filozofija I Društvo 2006 (31):127-143 (2006)

Abstract
This paper tries to extricate philosophical education from the restrictions of social and school systems and to commend some independent and subversive views. This is to be accomplished through a conceptual dissection of the term?education?. On the one hand, there is education seen as transmitter of the tradition, where to be educated is seen as being able to fit into an established community. There is also another education to which the authority of tradition is a permanent target of resistance, always trying to undermine any educational uniformity. This second history of education, genuinely philosophical, is radically opposed to the history of institutionalized mass-education. However, intention of this paper is not to proclaim this as an "alternative" model, or to build it up as a new mythology. On the contrary, it is being written as a history of continuous subversion. Viewed from this vantage point, autonomous philosophical education is not a subsystem of a social system. This education has itself as a measurement, and always resists the wider community that has accidentally befallen it. Its honor is exactly in this attitude of resistance, in being watchful against any conscription and integration. Understood in this manner, philosophical education is not a useful "implemented" function of society, but is rather its dysfunction. Rad nastoji da izdvoji filozofsko obrazovanje iz ogranicenja drustvenog i skolskog sistema i da sugerise mogucnost njegovog nezavisnog i "subverzivnog" sagledavanja. Potonje se postize pojmovnim razlaganjem termina "obrazovanje". S jedne strane, postoji obrazovanje kao transmisija tradicije, u kom slucaju se obrazovanost vidi kao sposobnost da se uklopi u ustanovljenu zajednicu. Postoji, medjutim, takodje i jedno drugacije obrazovanje, u cijem registru je autoritet tradicije permanentna tacka otpora. Ono istrajno pokusava da potkopa svaku obrazovnu jednoobraznost. Ova druga istorija obrazovanja, radikalno je suprotstavljena istoriji institucionalizovanog masovnog obrazovanja. Namera ovog rada nije, medjutim, da nju proglasi "alternativnim" modelom ili da je uspostavi kao novu mitologiju. Naprotiv, ona je pisana kao istorija neprestanih diverzija. Sa ovog stanovista sagledana, autonomna filozofska obrazovanost nije podsistem drustvenog sistema. Ovo obrazovanje ima svoju meru u samom sebi i uvek se odupire zajednici koja ga okruzuje i koja ga slucajem dopada. Njegova cast je upravo u ovom stavu otpora, u budnosti prema svakom podvodjenju i integraciji. Na ovaj nacin shvaceno, filozofsko obrazovanje nije tek na jedan odredjeni nacin "implementirana" funkcija drustva, vec pre njegova disfunkcija.
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DOI 10.2298/fid0631127k
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