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Német egyetemi filozófiai hatások Schneller István morálpedagógiai rendszerében
23-33Views:172German Academic Effects on István Schneller’s pedagogical System. Having studied theology at German universities, Schneller István (1847–1939) got to the Department of Education at Kolozsvár University in 1895. He played an important role in having the Transsylvanian Hungarian University, suppressed in May of 1919, transferred to Szeged in the autumn of 1921. Schneller’s approach to the questions of pedagogy was that of an Evangelical theologian. He applied the term „personality pedagogy” to his pedagogy, thus referring to the fact that the process of moulding the individual into a personality was placed in the focus of his pedagogy. When searching the roots of Schneller’s moral anthropological concepts with regard to the history of ideas, the following influences are to be revealed: 1. The Protestant doctrine, the influence of the Herrenhut circle of the Evangelical Pietists, Ernst Daniel Schleiermacher’s influence. The process of becoming a member in the Domain of God is to be supported by the individual’s intimate religious experience. 2. The reception of Pestalozzi’s influence: The Swiss pedagogue’s ethical evolutionary theory is mainly discussed in the study titled „Meine Nachforschungen über den Gang der Natur…”. The three grades described there are as follows: Naturstand (Natural State), Gesellschaftlicher Zustand (Social State), Sittlicher Zustand (Moral State), which might as well be interpreted as the antecedents of Schneller’s conception. Schneller goes further on the road outlined by Pestalozzi, setting the process of ethicizing into a wider context. 3. The Kantian influence is equivalent to that of Pestalozzi. Schneller himself attempts to interpret Kant’ pedagogical conceptions discussed several times and in several ways as a unified system. On the basis of his university lectures, it can be recognized that Schneller reveals the following grades in the process of evolution described by Kant: 1. eudaimonism, 2. legality, 3. morality. Nonetheless, in favour of Schleiermacher’s principle of love, Schneller is reluctant to accept the emotionally rigorous ethical laws and the Kantian categorical imperative. Schneller as a charismatic pedagogue-professor at Kolozsvár, then at Szeged University, gathered a multitude of students around himself, many of whom (Varga Béla, Makkai Sándor, Kemény Ferenc, Imre Sándor), starting from and developing the intellectual world of personality pedagogy, became considerable theoreticians themselves. German Academic Effects on István Schneller’s pedagogical System. Having studied theology at German universities, Schneller István (1847–1939) got to the Department of Education at Kolozsvár University in 1895. He played an important role in having the Transsylvanian Hungarian University, suppressed in May of 1919, transferred to Szeged in the autumn of 1921. Schneller’s approach to the questions of pedagogy was that of an Evangelical theologian. He applied the term „personality pedagogy” to his pedagogy, thus referring to the fact that the process of moulding the individual into a personality was placed in the focus of his pedagogy. When searching the roots of Schneller’s moral anthropological concepts with regard to the history of ideas, the following influences are to be revealed: 1. The Protestant doctrine, the influence of the Herrenhut circle of the Evangelical Pietists, Ernst Daniel Schleiermacher’s influence. The process of becoming a member in the Domain of God is to be supported by the individual’s intimate religious experience. 2. The reception of Pestalozzi’s influence: The Swiss pedagogue’s ethical evolutionary theory is mainly discussed in the study titled „Meine Nachforschungen über den Gang der Natur…”. The three grades described there are as follows: Naturstand (Natural State), Gesellschaftlicher Zustand (Social State), Sittlicher Zustand (Moral State), which might as well be interpreted as the antecedents of Schneller’s conception. Schneller goes further on the road outlined by Pestalozzi, setting the process of ethicizing into a wider context. 3. The Kantian influence is equivalent to that of Pestalozzi. Schneller himself attempts to interpret Kant’ pedagogical conceptions discussed several times and in several ways as a unified system. On the basis of his university lectures, it can be recognized that Schneller reveals the following grades in the process of evolution described by Kant: 1. eudaimonism, 2. legality, 3. morality. Nonetheless, in favour of Schleiermacher’s principle of love, Schneller is reluctant to accept the emotionally rigorous ethical laws and the Kantian categorical imperative. Schneller as a charismatic pedagogue-professor at Kolozsvár, then at Szeged University, gathered a multitude of students around himself, many of whom (Varga Béla, Makkai Sándor, Kemény Ferenc, Imre Sándor), starting from and developing the intellectual world of personality pedagogy, became considerable theoreticians themselves.
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Ramism in the KIngdom of Hungary and in Transylvania
Views:195Ramism in the Kingdom of Hungary and in Transylvania. The study reviews the impacts of Ramism on the scholarly, pedagogical, and cultural life of the Kingdom of Hungary and of Transylvania, including the local publications in grammar, rhetoric, homiletics, and logic, and the presence of Ramist considerations and components in domestic education. Judging by the evidence of its reception in Hungary and Transylvania, we can conclude that Ramist influence was present in the main Calvinist institutions, that is, in the colleges at Gyulafehérvár, Kolozsvár, Sárospatak, Várad, and Debrecen during the mid- and late seventeenth century. Such influence affected the whole system of classification of the academic sciences, and elements of Ramism remained detectable until the mid-eighteenth century. More sporadic, but not insignificant, was Ramist influence usually taking a more syncretic form at Lutheran institutions that adhered to essentially Melanchthonian pedagogy.
Literary works by Hungarian authors with Ramist and, often, Puritan convictions are clearly understandable texts characterized by their conceptual plainness and clarity, which include only a few elements of belletrism, affective attraction, and literary originality in their predominantly rational argumentation. That such texts strive primarily for intellectual rationality is clearly connected with the authors’ Ramist mindsets, because, under a strictly Ramist theoretical framework, only a small number of the taxonomic processes which distinguish literary works from the natural order of precise, objective, rational discourse could be accepted.
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Gyula Mitrovics, Professor of Pedagogy the Rector Magnificus of István Tisza University of Debrecen of the Academic Year 1940/41.
Views:190Professor of Pedagogy Gyula Mitrovics was Rector Magnificus of the Hungarian Royal István Tisza University of Debrecen in the academic year of 1940-1941. His profound interest in the arts and his Protestant identity
shaped by the oscillation between the Sárospatak versus Debrecen axis constituted the basis and the framework for an overarching career which the child of a Sárospatak family of educators could fulfill in the Hungary of the first half of the 20th century. Despite the fact that the success of his early publications and the affirmative critical responses beckoned the young and upcoming teacher to a career in art history or to the calling of an aesthete, the interests of the arts faculty of the ”newly born” university of Debrecen dictated a different professional alternative. His attention turned to pedagogy, of which he became privat-docent in 1917, then full professor in 1918. Starting from this juncture, he led parallel professional lives rooted in aesthetics and pedagogy. In the year before his retirement he was elected rector of the university. His attitude in this supreme office was characterized by seeking compromises, which was a direct consequence of the priorities of the age in which he lived. It was during his rectorship that the university was to surrender its science departments. However, the diplomatically sensitive rector was able to attain the continuance of instruction in the disrupted departments by employing external lecturers. During his retirement as pensioner his life assumed a tragic turn: int he year 1949 – prompted by outside advice – he resigned his position as corresponding member of the Hungarian Academy then, in the middle of the 1950s he left Hungary. The one-time Debrecen professor of pedagogy spent his remaining years in Stuttgart and that is also where he died in 1965.
