مفهوم انسان فرهیخته در گذار از مدرنیته به پسامدرنیته: واکاوی، مقایسه و ارزیابی انتقادی
محورهای موضوعی : تاریخ و ماهیت رشته فلسفهٔ تعلیموتربیت، مکاتب و رویکردهای فلسفهٔ تعلیموتربیت قدیم و جدید ،تاریخ اندیشه و عمل تربیتی (سیاستها، برنامهها، اقدامات و...) مفاهیم، گزارهها و نظریههای تربیتی آراء مربیان و فیلسوفان تربیتی روششناسی پژوهشهای تربیتی انواع تربیت مسائل تعلیموتربیت ایران و جهان برنامه درسی و آموزش در رشتههای گوناگون
1 - دانشگاه فرهنگیان
کلید واژه: انسان فرهیخته, مدرنیته, پسامدرنیته, تبارشناسی, فوکو,
چکیده مقاله :
هدف این پژوهش، بررسی مفهوم انسان فرهیخته در گذار از مدرنیته به پسامدرنیته است- با رویکرد واکاوی، مقایسه و ارزیابی انتقادی. برای پاسخگویی به پرسشهای پژوهش از روش تبارشناسیِ فوکو استفاده شده است. یافتهها نشان میدهد که با توجه به مفروضات هر دوره، انسان فرهیخته تعریف میشود و ویژگیها و شاخصهای چنین انسانی متأثر از تحولات اجتماعی، سیاسی و فرهنگی هر دوره است. نتیجهٔ پژوهش نشان میدهد که اگر از منظر تبارشناسیِ فوکو به مسئلهٔ «انسان فرهیخته» بنگریم، درمییابیم که روند تغییر مفهوم انسان فرهیخته پیوسته و یکدست نیست و در هر دوره با تغییرات موجه مواجه میشود. با توجه به تفاسیر مختلف از غایت تربیتی انسان و نبود همسوییِ کامل در این زمینه از سوی فلاسفهٔ پستمدرن، تصویری از انسان فرهیخته ارائه میشود که ویژگیهای ثابتی ندارد و پیچیدگی و ابهام بیشتری دارد. فلاسفهٔ مدرن با توجه به همسوییِ بیشتر در غایتِ تربیتی، تصویری روشنتر و آشکارتَر ارائه کردهاند. نتیجهٔ کلی بیان میکند که با توجه به فضای تحولهای اجتماعی و گفتمانهای سیاسی و تربیتیِ حاکم در هر دوره، انسان فرهیخته تعریف میشود و تحتِ اقتضائات و شرایط اجتماعی و سیاسیِ زمان خود قرار میگیرد.با وجود تفاوتهای اساسی در تعریف و ابزار رسیدن به آن، هر دو دوره انسان را موجودی فعال، کنشگر و دارای توانایی تأثیرگذاری بر جهان میدانند. هر دو به دنبال تربیت فردی هستند که صرفاً منفعل نباشد، بلکه بتواند با اتکا به قابلیتهای خود در جهت شکلدهی به زندگی و جامعه خود گام بردارد.
TThe aim of this research is to investigate the concept of the cultivated human during the transition from modernity to postmodernity, employing an approach of inquiry, comparison, and critical evaluation. Foucault's genealogical method has been used to answer the research questions. The findings indicate that the concept of the cultivated human is defined based on the assumptions of each era, and the characteristics and indicators of such an individual are influenced by the social, political, and cultural transformations of that period. The research outcome suggests that, from Foucault's genealogical perspective, the evolution of the concept of the cultivated human is neither continuous nor uniform; rather, it undergoes justifiable changes in each era. Given the diverse interpretations of the educational telos of humanity and the lack of complete consensus among postmodern philosophers, an image of the cultivated human emerges that lacks fixed characteristics and possesses greater complexity and ambiguity. Modern philosophers, due to a greater alignment in educational aims, have presented a clearer and more distinct picture. The overall conclusion states that the cultivated human is defined and shaped by the prevailing social, political, and educational discourses and is subject to the constraints and conditions of their respective times. Despite fundamental differences in definition and the means to achieve it, both eras consider humans as active beings, agents capable of influencing the world. Both seek to cultivate an individual who is not merely passive but can, by relying on their capabilities, take steps towards shaping their life and society.
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