Filozofska Istrazivanja 26 (1):27-36 (2006)

Abstract
Budući da je, za razliku od manipulacije, moguć samo kao su-djelovanje u slobodi, odgoj se zbiva tamo i jedino se tamo može zbivati gdje se poštuje i razvija osobnost onih koji u odgoju sudjeluju, tj. koji međusobno odgojno djeluju. To upravo znači da je odgoj djelovanje utemeljeno u poštivanju drugog kao drukčijeg, samosvojnog, autonomnog, slobodnog bića. To nadalje znači da je odgoj u bîti uvijek odgoj za pluralizam vrijednosti, pretpostavki, vjerovanja, mišljenja, odnosno načine života koje ljudi razvijaju kao svoje i u kojima se očituje njihova osobnost. Ali kao su-djelovanje u slobodi to poštovanje mora biti uzajamno.Odgajati dakle znači razvijati drugoga kao drukčijega, koji drži do svoje osobnosti, ali koji isto tako drži i do osobnosti drugih ljudi. I to ne samo zato što misli da pravo na vlastitu osobnost mora platiti pravom drugima da budu drukčiji, nego zato što je svijestan da je osobnost u bîti moguća tek s različitošću ljudi koji se u svojoj različitosti ipak međusobno uvažavaju i komuniciraju otvarajući kroz tu komunikaciju, baš svojom posebnošću, drugima nove mogućnosti osobnog razvoja. Drugim riječima, odgoj se zbiva tamo i tada gdje se zbiva drugi i drukčiji čovjek kojem je drugi i drukčiji čovjek najveća potreba, te sam biva čovjekom pomažući drugome da to bude.Since education, unlike manipulation, is possible only as a co-action in freedom, it occurs, andcan occur only at the point where educational co-actors’ personalities are being respected and developed. That implies that the education is an actionfounded in respecting the Other as different, autonomous and free human being. Furthermore,that figures that the education is essentially always an education for pluralism of values, presuppositions,beliefs, thoughts, ways of life that people develop as their very own and through which theymanifest their personalities. But, as the co-action in freedom, that respect has to be mutual.Therefore, educating means developing the Other as different, as one that respects his own personality,but also respects Others’ personalities. And not only because one considers that as a way ofpaying for the right to his own personality by means of Others’ rights to be different, but because ofbeing conscious that the personality is essentially possible only among different people who developmutual respect exactly through their differences. Through that kind of communication, particularlyby their singularity, they render new possibilities of personal development to Others. In other words,education takes place only there and then where other and different human beings occur, and assuch have the greatest need for different Others, being themselves the human beings by helpingOthers to be ones.
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Democracy and Education.J. E. Creighton - 1916 - Philosophical Review 25 (5):735.

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