Abstract

The modern outlines of philosophical didactics are justified on theoretical grounds. But there is a gap between theory and practice, which is bridged neither by Rehfus nor by Martens. Martens defines philosophers as experts of a certain scientific community. Dialogue with students, as a pragmatic turn undertaken systematically, is the place of philosophy. “Philosophical didactics is both: knowledge and ability of joint self-determination.” However, the above dialogical partnership remains a postulated construct. Rehfus’s position states the same, claiming that the consciousness of modernity is going through a crisis, and that, accordingly, philosophy may help to restore ego-identity. Yet, the school can not solve the problem of evaluation of the process of ego restoration. Concepts and theoretical constructs are, nevertheless, not identical with reality, they are heuristic instruments. Society and history are not monistic constructs to be comprehended by the mind, but possibilities to be comprehended fundamentally. Taking the narrative upon oneself contributes to scientific propaedeutics by providing an approach valid for narration