La Pedagogia al deixant del segle XX

No hi ha dubte que la pedagogia, com a filia directa de la 1I·lustració, ha estat un gran projecte modern De fet, foren els somnis deis il·lustrats -amb Kant al capdavant- els que precipitaren l'aparició d'una disciplina que busca la regeneració de la societat a través de l'educació, tal com van plantejar els reformadors neohumanistes de la segona meitat del segle XVIII en desenvolupar la idea de la Bildung (entesa com a teoria de la formació humana).1 El cas és que filantropia, reformisme i pedagogia constitueixen els tres pilars d'una gran il·lusió: irradiar una nova consciencia moral i social per tal d'aconseguir individus amb més autonomia i, al hora, una societat més lliure i emancipada.

Kasvatus on kasvamaan saattamista. Kasvatusfilosofinen tutkimus J. A. Hollon sivistyskasvatusajattelusta

Tutkimukseni käsittelee J. A. Hollon (1885–1967) sivistyskasvatusajattelua. Hollo oli monitoiminen kulttuurivaikuttaja, joka toimi kriitikkona, kirjailijana, suomentajana ja kasvatustieteilijänä. Häntä voidaan pitää J. V. Snellmanin rinnalla yhtenä merkittävimpänä suomalaisena kasvatusajattelijana. Hänen kasvatusajattelustaan ei ole kuitenkaan aiemmin tehty väitöskirjatason tutkimusta. Tutkimuskysymykseni ovat seuraavat: 1. Millainen on Hollon näkemys kasvatuksesta, kasvatuksen maailmasta ja kasvatuksen teoriasta? 2. Mikä on Hollon käsitys kasvattajan ja kasvatettavan merkityksestä kasvatustapahtumassa? 3. Mitä asioita sisältyy sivistyskasvatuksen eli kasvamaan saattamisen elementteihin? Tutkimukseni on kasvatusfilosofinen. Tutkimusmenetelmäni on systemaattinen analyysi ja lähestymistapani on hermeneuttinen. Tutkimukseni pääaineistona ovat Hollon kasvatusta koskevat kirjoitukset, joista tärkeimmät ovat Mielikuvitus ja sen kasvattaminen I-II (1918, 1919), Kasvatuksen maailma (1927), Kasvatuksen teoria (1927) ja Itsekasvatus ja elämisen taito (1931). Hollon mukaan kasvatuksen maailma on suhteellisen itsenäinen elämänmuoto (Lebensform), jolla on oma ontologinen erityislaatunsa, so. sui generis. Kasvatusoppia ei pidä redusoida psykologiaan tai filosofiaan, koska sillä tavoin se menettää tieteellisen itsenäisyytensä. Hollon mielestä kasvatuksen teoria on teoria käytäntöä varten. Kasvatuksen teorian luomisessa tulee ottaa huomioon kasvatuksen maailman erityispiirteenä oleva kokonaisvaltainen näkökulma ja elämän palvelemisen päämäärä. Kasvattaminen on aina myös eettistä toimintaa. Kasvatuksen tavoitteena on hyvä elämä. Hollon mukaan kasvattajan tehtävä on luoda kasvatettavalleen eheä sivistyksellinen perusta. Tämä voi tapahtua vain laaja-alaisen sivistyskasvatuksen avulla, jonka runkona on antiikin humanistinen sivistysperinne. Sivistyskasvatukseen kuuluvat älyllinen, eettinen, uskonnollinen, esteettinen ja toiminnallinen kasvatus. Mielikuvituksen avulla kasvattaja voi yhdistää kasvatuksen osa-alueet eheäksi kokonaisuudeksi. Ilman mielikuvitusta erilaiset ilmiöt olisivat pirstaleisina, toisistaan erillisinä osina ihmisen mielessä. Opettajan persoona on merkittävä tekijä kasvatuksessa. Se tulee ottaa huomioon opettajankoulutuksen eli kasvattajan kasvattamisen valinnoissa. Opettaja-kasvattajan on tärkeää opiskella laajasti humanistisia opintoja, koska kasvatuksessa on kysymys ihmisestä. Ennen kaikkea kasvattajan eettistä ja esteettistä kykyä tulee harjoituttaa. Näin hän oppii käyttämään mielikuvitustaan kasvatustapahtumassa siten, että hän tulee kasvatuksellisesti näkeväksi kasvamaan saattajaksi, joka ymmärtää sen, mikä kussakin tilanteessa vaatii erityistä huomiota. Tutkimukseni osoittaa, että Hollon henkitieteellinen ja fenomenologis-hermeneuttinen kasvatusnäkemys ei ole vain vastaparadigma empiiriselle kasvatustieteelle, vaan myös nykyajan teknis-taloudelliselle eetokselle, joka yhtäältä uhkaa välineellistää kasvatuksen ja toisaalta väärällä tavoin tieteellistää kasvatuksen tutkimuksen. Tämän takia kasvatusoppi kysymyksineen uhkaa siirtyä kasvatuskeskustelussa syrjemmälle, jopa hävitä kokonaan. Kasvatuksen ja kasvatuksen tutkimuksen vaarana on niiden liiallinen sitouttaminen tuotantoelämän jatkeeksi, minkä seurauksena on ihmisyyden toteuttamisen vaikeutuminen. Tutkimuksen lopuksi esitän ideaalikoulunäkemykseni, joka perustuu osittain Hollon kasvatusnäkemykseen. Hollon näkemys on yhä ajankohtainen ja merkittävä kontribuutio kasvatusta, sen teoriaa ja käytäntöä koskevaan keskusteluun.

Eleven som aktør i dialog med kunst : ungdoms erfaring med kunstundervisningens innhold og metode i faget kunst og håndverk i norsk grunnskole

Avhandlingen har sitt utspring i mitt engasjement for elevers møte med kunst i grunnskolen i faget kunst og håndverk og mitt syn på ungdom som kompetente bidragsytere til forskningen om fenomener som angår deres liv. Elevene er informanter til, eller aktører i, forskning på fenomenet dialog med kunst. Dialog med kunst er her definert som en helhetlig prosess som innlemmer alt fra elevenes møte med visuelle kunstverk til deres eget skapende arbeid. At avhandlingens fagdidaktiske problemområde er elevers praktisk skapende virksomhet, knytter undersøkelsen til slöjdpedagogisk forskning. Avhandlingens overgripende hensikt er å bidra til utvikling av fagdidaktikken i kunst og håndverk med utgangspunkt i elevenes erfaringer med kunstundervisningens innhold og metode på ungdomsskoletrinnet. Studien består av kasusstudier på to ungdomsskoler. Data ble innsamlet igjennom intervjuer, deltakende observasjon, dokumenter, prosessbøker og foto av formingsprodukter. Ungdoms dialog med kunst i skolen blir analysert og fremstilt ut fra et erfart og et operasjonalisert perspektiv. Funnene speiles i ulike fagdidaktiske tendenser, det vil si ulike hovedoppfatninger i debatten om det moderne samfunn, og i et virksomhetsteoretisk perspektiv. Resultatene fra undersøkelsen utfordrer oss til en fagdidaktisk nyorientering når det gjelder ungdoms møte med kunstverk i skolen, i retning av et mer ungdomskulturelt innhold og relasjonelle kunstmøter som er narrative, tolkningsorientert, opplevelsesorientert, dialogiske og flerstemmige. Undersøkelsen viser at elevene liker det praktisk skapende arbeidet, men at undervisningen i sterkere grad bør ta i bruk digital kunnskap og handle om hvordan kunst kan brukes som utgangspunkt for skapende arbeid, og den bør legge til rette for det læringspotensialet som ligger i dialogen elevene imellom. Elevene liker en undervisning som ikke bare handler om estetiske virkemidler, materialer og teknikker, men også om kommunikasjon og ytringsfrihet. Resultatene viser at det frie skapende arbeid består av tre likeverdige aspekter: det individuelle, det kulturelle og det sosiale. Både funnene og avhandlingens virksomhetsteoretiske perspektiv kan bidra til diskursen om kreativitetsbegrepet og identitetskonstruksjon i vårt moderne samfunn. Virksomhetssystemet blir i denne avhandlingen utviklet til en teori for skapende arbeid i faget kunst og håndverk, et overgripende fagdidaktisk rammeverk for bild/bildkonst og slöjdfaget satt inn i et nordisk utdanningsperspektiv.

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Litteratur och livskunskap : modersmålslärarens berättelse om undervisningen i årkurs 7-9

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Becoming a caring nurse : the heart of the matter in nurse education

This thesis in caring science didactics is based on a thinking, where the fundamental basis for the didactic is science-based, i.e. it does not emanate from the nursing profession but brings forward a didactic that grows out of caring science and its core substance and ethos. This view on didactics arises from the caritative theory developed by Eriksson. The overall aim of the study is to clarify the meaning and essence of understanding, as well as to explore and deepen the understanding of student nurses' processes of understanding and becoming with the intention of developing a theory model for caring didactics. The overarching research questions are: What is the essence of understanding (of caring science knowledge)? What are the possibilities and importance of understanding in the appropriation of caring science? What characterizes and impels the process of becoming? The thesis consists of four sub studies and a summary section. The overall methodological approach is hermeneutic involving quantitative as well as qualitative methods. The data for the study has been collected through a longitudinal research project that followed student nurses at three universities during their entire education. The empirical sub studies form the basis for the interpreted knowledge that is formulated in the new understanding. This new understanding have, through additional theory-charging with the theory fragments from Gadamer, generated the heuristic synthesis which is illustrated in the theory model. The findings shows that understanding can be described as something unlimited, as an endless movement, which can be illustrated as a lying eighth, a lemniscate. The lemiscate of understanding is characterized by seeing, knowing and becoming and consists of seven differently named phases; the acquired horizon of understanding, the encounter of horizons, the dialogue of horizons, the fusion of horizons, application, reflection and shaping a new horizon of understanding. Bildung (formation), is the ultimate imprint of the endless spiral movement of understanding. Ethos and arête constitute the hubs around which the lemniscate of understanding circles. These include the spirit and driving force that the student carries within. The caring culture encloses the lemniscate of understanding. The caring culture provides the life space of understanding and the prevailing basic values are evinced in the culture.

Uma irresistível vocação para cultivar a própria personalidade (Parte I)

Estudo da relação entre os judeus cultivados de Berlim (na figura de Rachel Varnhagen) e a cultura clássica alemã por meio da análise do papel nela representado pela idéia de "personalidade", senha da ideologia dos mandarins alemães.

Uma irresistível vocação para cultivar a própria personalidade (Parte II)

Estudo da relação entre os judeus cultivados de Berlim (na figura de Rachel Varnhagen) e a cultura clássica alemã por meio da análise do papel nela representado pela idéia de "personalidade", senha da ideologia dos mandarins alemães.

Nietzsche e a construção messiânica do wagnerianismo

A história da relação equívoca entre Nietzsche e Wagner revela as dimensões de sua frágil tensão, se considerada segundo os elementos com base nos quais ambos conceberam o problema da cultura e sua renovação como missão política e teórica. O presente artigo pretende, a partir da leitura de documentos testemunhais, sublinhar a distância ideológica que o filólogo e o compositor, estrategicamente, tiveram de ignorar. Mostram-se, através desta análise, as diferenças normalmente pouco abordadas entre os projetos de reforma da cultura elaborados pelos dois autores - tanto no que se refere à atuação política, quanto no que diz respeito a uma visão de mundo.

Notas sobre a universidade e o conceito de formação em Max Horkheimer

O intuito deste texto pode ser retratado através de duas tarefas principais que se propõe. De um lado, realiza um balanço - limitado e parcial, na medida em que trata de um recorte bastante circunscrito - da reflexão da teoria crítica da sociedade de Max Horkheimer acerca do problema da universidade, notadamente, no período imediatamente posterior ao fim da Segunda Guerra Mundial, e do modo como se relaciona com o conceito de formação (Bildung), bastante caro à tradição da universidade alemã moderna. Completado esse passo, o qual estabelece laços com o papel ocupado pela socialização nessa ótica teórica, visa-se, ao final, delinear algumas reflexões preliminares a propósito da contemporaneidade que, entende-se, podem beneficiar-se do enfoque concedido ao problema, com base na situação singular em que o pensamento de Horkheimer foi formulado.

Karl Mannheim et la question des intellectuels sous la République de Weimar

Cette thèse de doctorat se penche sur la contribution de la pensée sociologique de Karl Mannheim (1893-1947) à la question des intellectuels sous la République de Weimar. L’objectif de notre recherche est de montrer que la sensibilité de Mannheim à l’égard de la détresse spirituelle et de la précarité matérielle des intellectuels allemands constitue le fil conducteur de sa pensée sociologique de 1921 à 1933. À cet effet, le concept d’intelligentsia sans attaches occupe une place centrale dans notre analyse, car il permet à Mannheim d’expliquer cette détresse sur le plan sociologique et de repenser les fondements de l’autonomie politique des intellectuels. Notre démarche méthodologique privilégie une histoire intellectuelle qui fait ressortir dans notre analyse une tension heuristique entre d’une part, la signification du concept d’intelligentsia sans attaches dans le cadre de l’histoire de la crise d’autonomie des intellectuels allemands dans le premier tiers du XXe siècle et d’autre part, les implications théoriques de ce concept dans le développement de la pensée sociologique de Mannheim. La tension entre l’étude du contexte historique et celle de l’évolution de l’oeuvre de Mannheim se reflète dans la structure de la thèse qui se divise en deux grandes parties : 1- Les deux premiers chapitres délimitent le contexte historique qui a présidé l’émergence du concept d’intelligentsia sans attaches. Dans le premier chapitre, nous situons le concept en question dans le contexte du déclin de l’hégémonie culturelle de la bourgeoisie éduquée allemande ("Bildungsbürgertum") et de l’émergence d’une nouvelle génération d’intellectuels gravement affectée par la crise économique des années 1920. Le deuxième chapitre fait état des premiers débats théoriques et des controverses politiques qui sont à l’origine de la sociologie des intellectuels au début du XXe siècle. Une attention particulière est portée à deux sociologues importants, Max et Alfred Weber, parce qu’ils contribuent à problématiser la question du statut politique des intellectuels weimariens et inspirent à Mannheim le concept d’intelligentsia sans attaches. 2- Les trois autres chapitres font état de l’évolution du concept d’intelligentsia sans attaches dans les écrits sociologiques de Mannheim. Le troisième chapitre met en lumière la première ébauche de la théorie sociologique des intellectuels dans sa thèse d’habilitation (1925). En imputant les origines historiques des intellectuels sans attaches aux penseurs conservateurs du début du XIXe siècle, Mannheim s’intéresse à la première crise existentielle qui déchira l’intelligentsia allemande, partagée entre la nécessité de s’engager en politique ou de s’enfermer dans un idéal culturel apolitique. Dans le quatrième chapitre, nous voyons que le concept d’intelligentsia sans attaches devient le nerf du programme politique que Mannheim élabore dans son célèbre ouvrage "Ideologie und Utopie" (1929) dans le but de consolider l’autonomie de l’intelligentsia allemande. Dans le cinquième chapitre, nous analysons comment un tel projet est aux prises avec des contradictions que le sociologue est incapable de résoudre dans les dernières années de la République de Weimar. Ces contradictions concrétisent l’échec du concept d’intelligentsia sans attaches dans sa tentative de devenir un modèle d’autonomie pour les intellectuels allemands.

Je qui devient Nous et Nous qui devient Je : sens unitaire de la culture chez Hegel

Le thème de la culture (Bildung) se caractérise d’abord, dans l’ensemble de l’œuvre de Hegel, par sa diversité contextuelle. Bien que la culture y soit définie spécifiquement comme un mode de développement propre à l’humain, à la différence de l’usage usuel du terme en allemand, cette diversité fait en sorte qu’on la retrouve aussi bien dans les remarques anthropologiques les plus anodines que dans les passages s’intéressant à l’histoire de l’esprit du monde ou encore les textes de nature politique. Il s’agit donc, dans le présent travail, d’étudier pour eux-mêmes les différents contextes généraux dans lesquels la notion apparaît (Phénoménologie de l’esprit, philosophie politique et philosophie de l’histoire) pour en arriver à retracer le fil conducteur donnant à la culture hégélienne son unité de sens. Loin d’être un concept indéterminé, la culture désigne, à tous les niveaux où il se manifeste, le dynamisme propre à l’esprit.

Naissance de l'art performatif : étude sur les prémisses du moment romantique en Allemagne.

Thèse effectuée en cotutelle avec l'École des hautes études en sciences sociales, Paris. Pour
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La phénoménologie de l’attention chez Husserl et l’idée d’une phénoménologie thérapeutique

L’objectif principal du présent mémoire est de montrer que le geste philosophique central à la phénoménologie husserlienne – l’ἐποχή transcendantale – au-delà de son utilité méthodique, recèle en lui-même une valeur éthico-thérapeutique. C’est à la lumière d’une étude approfondie du thème de l’attention chez Husserl, et de ses connexions à la volonté, à l’ego et au langage, que nous serons en mesure de déceler la valeur éthique propre à l’ἐποχή, mais aussi à la philosophie husserlienne dans son ensemble. En effet, nous argumenterons que c’est la visée « humaniste » – en ligne avec l’idéal traditionnel allemand de la Bildung (l’édification culturelle et morale de l’humanité) – qui nous permet de mieux saisir le projet global de notre auteur, d’une part, et de nous distancier de la tendance techniciste des sciences modernes de l’esprit, d’autre part.

4,5-Dihydro-1,3-dioxepine als chirale Bausteine in der enantioselektiven organischen Synthese

Durch asymmetrische Doppelbindungsisomerisierung mittels Me-DuPHOS-modifizierter Dihalogen-Nickel-Komplexe als Katalysatorvorstufen lassen sich aus 2-Alkyl-4,7-dihydro-1,3-dioxepinen hochenantiomerenreine 2-Alkyl-4,5-dihydro-1,3-dioxepine erhalten. Ein Ziel dieser Arbeit war es, die bisher noch unbekannte Absolutkonfiguration dieses Verbindungstyps zu bestimmen und darüber hinaus ihre Einsatzfähigkeit in der enantioselektiven organischen Synthese zu untersuchen. Zu diesem Zweck wurden enantiomerenangereichertes 2-Isopropyl- und 2-tert-Butyl-4,5-dihydro-1,3-dioxepin mit m-Chlorperbenzoesäure epoxidiert. Dabei bildeten sich die entsprechenden 3-Chlorbenzoesäure-(2-alkyl-5-hydroxy-1,3-dioxepan-4yl)-ester in hohen Ausbeuten und Diastereoselektivitäten. Von den vier zu erwartenden Diastereomeren wurden jeweils nur zwei mit einer Selektivität von mehr als 95:5 gebildet. Im Fall des 3-Chlorbenzoesäure-(2-isopropyl-5-hydroxy-1,3-dioxepan-4yl)-esters konnte das Haupt-diastereomer kristallin erhalten werden. Durch röntgenspektroskopische Untersuchung war es möglich, die Relativ-Konfiguration dieser Verbindung zu bestimmen. Die Ester lassen sich unter Ringverengung in 2-Alkyl-1,3-dioxan-4-carbaldehyde umlagern. Ausgehend von diesen Carbaldehyden stehen zwei Synthesewege zur Verfügung, welche zu Verbindungen führen deren Absolutkonfiguration bereits bekannt ist. So erhält man durch Reduktion 2-Alkyl-1,3-dioxan-4-yl-methanole, welche sich in 1,2,4-Butantriol überführen lassen. Oxidation ergibt die 2-Alkyl-1,3-dioxan-4-carbonsäuren, aus denen 3-Hydroxytetrahydrofuran-2-on gewonnen werden kann. Messung des Drehwertes dieser beiden literaturbekannten Verbindungen liefert nicht nur Information über deren Enantiomerenreinheit sondern ebenfalls über die Konfiguration ihres Stereozentrums. In Kombination mit der Relativ-Konfiguration des Esters ist somit ein Rückschluss auf die Absolutkonfiguration der eingesetzten 4,5-Dihydro-1,3-dioxepine möglich. Die auf den beschriebenen Wegen gewonnenen Substanzen finden Anwendung in der stereoselektiven organischen Synthese. Löst man die Chlorbenzoesäureester in Dichlormethan und behandelt sie mit wässriger Salzsäure, so entstehen die bicyclischen 2-Alkyltetrahydrofuro[2,3-d][1,3]dioxole. Auch bei diesen Verbindungen konnten hohe Enantio- und Diastereoselektivitäten erzielt werden. Der intermolekular verlaufende Reaktionsmechanismus der Bicyclus-Bildung, welcher unter Abspaltung eines den Alkylrest tragenden Aldehyds und dessen Neuanlagerung unter Ausbildung eines Acetals verläuft, konnte in dieser Arbeit durch ein Kreuzungsexperiment bestätigt werden. Umacetalisierung der Bicyclen liefert 2-Methoxytetrahydrofuran-3-ol, aus dem durch Acetalspaltung Tetrahydrofuran-2,3-diol erhalten wird, das die Halbacetalform der entsprechenden Desoxytetrose darstellt, die auf diese Weise in einer de novo-Synthese hergestellt werden kann.