Professional Documents
Culture Documents
Phenomenology in Education
Tone Saevi1
(1)NLA University College, Bergen, Norway
Tone Saevi
Email: ts@nla.no
Email: tone.saevi@nla.no
Without Abstract
Synonyms
Education; Everyday existence; Experience; First person; Pedagogic; Phenomenological
methodology; Presence; Relation; Responsibility; School; Vulnerability
Introduction
In Scandinavia and Europe, educational institutions are being transformed due to particular political,
economical, and educational agreements such as The Bologna Process, to the policies of The
Organization for European Economic Co-operation (OECD), and to changes in availability of global
knowledge and information mobility through internet and social media. Moreover, families,
kindergartens, schools, universities, social welfare programs, and cultures in general are affected
deeply by increasing political migration, economic centralization, unemployment, and profound
organizational changes in society and work. The structural changes of human and cultural life in
Europe contest the common meaning of humanity and democracy and revive critical questions of how
to possibly judge and incite alternative thinking and acting in the present situation in education.
However, due to the influence of the Bologna Process and the OECD, education is increasingly a
means for political and economic interests. The sole focus on knowledge and (lifelong) learning is
making education the strategic center of rotation of society with issues of humanity in the purpose and
aims of education coming under severe pressure. This critical situation calls for a radical rethinking of
educational means and aims, and actualizes a renewed interest in how to encounter the young
generation in the complexity of their lived present, rather than in their potential to increase the
outcomes of education. The state of affairs has stirred up major contrasting educational views
represented in the Western traditions of education. The cultural history of education in respectively
Anglo–American (the English-speaking world) and Continental traditions (Europe and Scandinavia)
is key here (Biesta 2011). Although the basis of the present problem is neither of the two systems per
se, the very idea that more knowledge represents the main answer to educational questions and
prospects has its source in the Anglo–American ideal of capitalism, competition, and the belief in an
always more profitable future. While in the English-speaking world education is an object of study
dependent of interdisciplinary views and conceptions from “real” disciplines like psychology,
sociology, history, economy, and philosophy, the historical European understanding of education as
“pädagogik,” indicates an independent discipline in its own right with its own conceptions,
characteristics, and historical justification (Langeveld 1969; Oelkers 2001; Biesta 2011). Education as
an interdisciplinary objective study – the study of the object of knowledge – and education as
“pädagogik” – a discipline of its own oriented toward the moral relation between the new and the
older generation – deploys a distinct difference of how educationalists understand their relation to
education and how education relates to other disciplines like philosophy and phenomenology.
Dependent of whether we consider phenomenology to be a philosophy or a methodology, its relation
to other disciplines is impacted. Phenomenology as a philosophy in its own right with its own
conceptions, definitions, and disciplinary regulations encounters the sphere of other disciplines based
on philosophy’s own language and meanings. Philosophy of education might be an example of how
philosophy as a discipline lends its bearing to the object of education by subjugating education to
philosophy in a hegemonic relationship. An encounter between phenomenology as a philosophy and
education in this context would mean that education accepts the philosophical (phenomenological)
characteristics to take control over educational intentions, purposes, and vocabulary. Education would
become “phenomenologicalized” and lose its own disciplinary qualities. While phenomenology as a
philosophy claims its own independence from other disciplines, phenomenology as a methodology
lets itself be applied to other disciplines, allowing the disciplines to be in their own right and asking
their own professional questions. Phenomenology as a methodology is not merely a method to be
applied, it is implicitly also a way of seeing and living life, or as Mollenhauer ( 2014, p. 20) indicates
“a way of life,” but it positions itself according to the disciplinary character of the other discipline.
Phenomenology as a methodology is a kind of human science theory that explores the discipline and
questions its foundations, not in order to subjugate it, but in order to sustain its legitimation. Hence,
phenomenology as a methodology supports the discipline’s own questions and intentions without
taking over its vocabulary and disciplinary characteristics. Phenomenology as methodological
approach (and way of life) and education as “pädagogik” have coexisted in Europe over decades as a
method of existential inquiry into professional practices of children and young peoples’ lifeworlds
(for more details see van Manen 2014), reinforced by a range of philosophers like Merleau-Ponty,
Heidegger, Levinas, Løgstrup, and Gadamer. Phenomenology as methodology (or human science
theory) and a particular way of life focuses on the individual’s lived experience of existential
phenomena “the reality slowed down”, as Mollenhauer puts it ( 2014, p. 19). In this way
phenomenology offers “pädagogik” ethical resistance by asking questions of reason, basis, and
alternatives. By constantly reflecting and transforming “pädagogik’s” own questions, paradoxes, and
complexities while sustaining education as “pädagogik” phenomenology puts education as well as
itself to the test of revealing the experiential reality of the young to reflection in research and practice.
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CrossRef
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CrossRef