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RESEARCH PRODUCT

Wprowadzenie do antropologii pedagogicznej. W kręgu pedagogiki katolickiej

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The development of civilization and related changes occurring in the new IToriented society for many are a source of pride and admiration for the greatness of man’s mind. On the other hand, a closer insight into everything a man can do by using his mind arises a sense of insecurity, danger and fear. Moreover, one becomes helpless and powerless against these threats. In this situation, to be a man means withstanding many tests and many crisis situations. To be a man also means undergoing the process of growing up in the circle of values – teaching and education (self-education). In this publication, we attempted to make an introduction to pedagogical anthropology from the perspective of Catholic pedagogy, which always remains in the service of man. It stays faithful to God and man. We are obviously aware of the fact that being in favour of Catholic pedagogy might be variously evaluated. Not everyone will recognize generality and universality in this adjective. The biblical message, which is the foundation of this type of pedagogy, will always be “a sign of resistance” (see: Luke 2,34; Acts 28,22; 2 Peter 2,8). Entire Christian anthropology is rooted in the Holy Bible and therefore it is there we should look for the sources of pedagogical anthropology. The Bible precisely describes the nature and dignity of man. He has unique dignity and innate beauty because he is created in the image and likeness of God (“imago Dei”) and open to God (“capax Dei”). This dignity and uniqueness of man laid foundation for a special science (anthropology) which speaks about himself and at the same time about continuously becoming a person (pedagogical anthropology) and about his responsible existence in the world (sociocultural anthropology). Unfortunately, man is still being questioned, more and more threats appear which undermine the dignity and goodness of man (see: Gen. 1,31). Anthropological dangers (errors) were recognized by contemporary successors of Apostles – from Paul VI to Francis. The challenge of Jesus: “Feed my lambs” (John 21,15-17) pledges them to alertness. They must be guardians of “good teaching” (2 Timothy 4,2-3) so they preach the truth, reprimand and warn present teachers and educators against dangers (mistakes) of: “secularism” and “militant atheism” (Paul), “anthropological error” in the context of socialism and atheism (John Paul II), “anthropological reductionism” (Benedict XVI) or “biocentrism” (Francis). All these ideas “distort” the real image of man and therefore apologia (defence) of Christian anthropology is necessary, which is connected with the defence of the biblical truth about man. Biblical anthropology is “the guardian” of man as creatura Dei (Gen. 1,27) and God’s icon (Gen. 1, 26; Wis. 2,23; Rom. 8,29; 1 Cor. 11,7). Naturally, Christ is the one and only image of the unseen God (Greek: eikon tou Theou; see: Wis. 7,26; John 1,18; 14,9; 2 Cor. 4,4; Col. 1,15; Heb. 1,3). God-Man however can transform us into himself and his image (Gestalt): “we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with everincreasing glory, which comes from the Lord, who is the Spirit” (2 Cor. 3,18). Therefore, only well-understood biblical anthropology makes any other anthropology possible – including pedagogical (catechetical) anthropology – since just as we bear the image of the earthly Jesus, we will bear the image of the heavenly man (see: 1 Cor. 15,49). This certainly is the final purpose of real education (see: Gravissimum educationis 1). The one who read, comprehended and described “the phenomenon of man” best – in its philosophical, theological and pedagogical aspect – was our great compatriot, St. John Paul II. His anthropology is complete and exemplary. It influenced conciliar anthropology (see: Gaudium et Spes 2) and its post-conciliar interpretation in the contemporary world (e.g. anthropology of thirteen papal encyclicals). Therefore, no-one can ignore the anthropology of Karol Wojtyła – John Paul II. The mystery of man as a psycho-physical-spiritual unity is discovered in history, in time and in specific stages of human life. Every man grows “in wisdom and stature, and in favour with God and man” (Luke 2,52). In particular stages of his development, man receives appropriate education which is different in his early life, childhood, youth, maturity and end of his life. During all these stages, he receives a specific kind of human, intellectual, moral and spiritual formation. However, there comes a moment in this development when one must discover the need of transition from education to self-education, understand the basic elements of this process and undertake proper work on himself. John Paul II argued that “if there is no denying that family educates, that school forms and educates, then the work of both family and school will remain incomplete (or even might be destroyed) - if every one of you, young people, does not undertake the work of his education” (Letter 13). Family and school education may only bring the elements necessary in the process of self-education the aim of which, in the end, is to shape appropriate character of man. In the face of rapid civilization changes and growing IT-oriented society “education in the circle of values” (Francis) becomes essential. Values education means educating for freedom and truth and is therefore the teaching of life, forming appropriate social, moral and religious behaviour. However, the challenge of “values education” must not be accompanied by naive concepts of determinants of the educational process and illusions concerning its effectiveness. Contemporary concepts of pedagogical anthropology must be adjusted to the purposes of education and their appropriate hierarchy (values) but also to one’s age, temperament and life situation. Among many, we selected four directions which remain in the service of man, namely Christian personalism in pedagogy, pedagogy of accompanying in the perspective of Ignatian tradition, pedagogy of a New Man of Franciszek Blachnicki and personal-existential pedagogy in the view of Janusz Tarnowski. These four examples meet the assumptions of Christian anthropology and Catholic pedagogy faithful to God and man. They all respect the nature and dignity of man, his beauty and goodness, his freedom and truth, his uniqueness and responsibility. Naturally, pedagogical anthropologies proposed in the above-mentioned concepts are not complete and may meet with certain doubts and reservations. They do however respond to life situations of contemporary people and the urgent need for education in the circle of values - Catholic pedagogy. They do enrich the old anthropology with more dynamic and concrete thinking, connected with moral and religious life of man. They also present a universal vision of a perfect man and a perfect Christian and hence they bring strong motivation for the development of general pedagogy.