EXISTENTIAL APPROACH AS A MEANS OF CONCEPTUAL MODERNIZATION OF MODERN HIGHER MUSIC EDUCATION

The article is devoted to the study of the substantive characteristics of the existential approach. Its fundamental positions, principles, scientific interpretations of key concepts are analyzed: existence, existentialism, existential. Peculiarities of modern understanding of existential knowledge and their practical application in existential pedagogy are investigated. According to researchers, the application of an existential approach in modern education is necessary and inevitable; life-affirming ideas of existentialism as a continuation of humanistic traditions in philosophy and psychology can serve as excellent support in substantiating the existential-value orientations of educational activity and constitute a methodological, theoretical and practical construct of the humanistic educational paradigm. It was found that to meet the need of modern education in a new open knowledge about man, expanding ideas about the development of a particular person, his inner world, meaning, deep experiences in communication with another person can existential pedagogy. It is determined that the main ideal goal of existential pedagogy is the formation of a person who is able to live his life optimally, making the most of his potential and realizing himself in socially significant activities. The opinion is expressed that the goal of modern higher music education, which is based on the principles of existential pedagogy, should be the formation of the existential sphere of personality. It is noted that the leading existences of the approach – the recognition of man as the main creator of his personality, the uniqueness of each individual, focus on personal growth, self-actualization, freedom of choice, etc. – successfully correlate with the demands of art education. It is proved that the existential approach has significant potential in the modernization of modern higher music education.

Epilogue

Opening to further reflection, the epilogue recalls Franz Neumann’s 1954 arguments that anxiety arises in response to economic and cultural threats to identity and status, often paralyzing political participation. In times of disillusionment and social unrest, anxiety precipitates unreflective responses, including adherence to “caesaristic movements,” grounded on “false concreteness” or social prejudices. Another great observer of the rise of authoritarian movements, Hermann Broch, ties anxiety to our embodied ego’s existence in its world, to its self-enhancement, and to responses to perceived threats. When confronted with dangers to its self-expansion, anxiety, panic, and compensatory behaviors aiming at sadistic “over-satisfactions” (Superbefriedigungen) ensue. These responses can be seen in individuals and in the groups and movements they form. Together, these authors strongly support the book’s argument for abiding with anxiety and approaching it with a certain existential knowledge—of oneself and one’s circumstances.

City as mobility: a contribution of brazilian saraus to urban theory

The article analyzes saraus movement - poetry readings in São Paulo’s periphery - as a cultural phenomenon that over recent years has transformed the city space into a vibrant socio-political project. The movement offers important insights for an anthropology of cities by highlighting the materiality of mobility and spatiality, understood here as a set of social and cultural practices that involve the existential knowledge, social networking, and local community empowerment gained from mobility between predominantly peripheral neighborhoods and urban labor centers. We examine how saraus contribute to the construction of a new imaginary of the city and public space occupied by the socially excluded and racialized peripheries. We provide an analytical and empirical contribution to city production and urban theory, and demonstrate that mobility and the encounter are not simply temporary extraneous interactions, but rather experiences constitutive of social knowledge.

Educação para cidadania: uma leitura comparativa entre Descartes e Pascal

O objeto de estudo do presente artigo é analisar a possibilidade da construção de uma educação para a cidadania com inspiração na HlosoHa de Pascal. JustiHca-se a importância da pesquisa na medida em que a lei maior do pais, a Constituição Federal Brasileira, estabelece que a educação tenha por Em a preparação do indivíduo para o exercício da cidadania. A análise do pensamento de Pascal, em contraposição a Descartes, constata que, para o primeiro, o ser humano tem um conhecimento existencial cuja consideração se mostra imprescindível no processo de ensino-aprendizagem, razão pela qual não pode ser desprezado. Intenciona-se aproximar os ensinamentos de Pascal ao desenvolvimento da educação, uma vez que, apenas se as dúvidas existenciais que formam o conhecimento humano forem levadas em conta no desenvolvimento educacional, os indivíduos poderão ser formados como cidadãos. A pesquisa caracteriza-se como bibliogrcha, baseada, sobretudo, em obras especíHcas de ElosoHa e educação.Palavras-chave: Educação. Cidadania. Descartes. Pascal.Education for citizenship: a comparative reading between Descartes and PascalAbstractThe object of this paper is analyzing the possibility of building an education for citizenship inspired by the Pascan philosophy. The importance of this research is justiHed insofar as the Brazilian Federal Law, the Brazilian Federal Constitution, establishes that education focus on preparing the individual for the citizenship exercise. The analysis of Pascalis thought as opposed to Descartes Ends that for the Hrst, the human being has an existential knowledge whose consideration is essential in the teaching-learning process, reason why such knowledge cannot be despised. We intended to bring Pascalis teachings closer to the development of education, as long as existential doubts forming human knowledge are taken into account in the educational development, then individuals can be educated as citizens. The research is characterized as bibliographical, based mainly on speciHc works of philosophy and education.Keywords: Education. Citizenship. Descartes. Pascal.Educación para la Ciudadanía: una lectura comparativa entre Descartes y PascalResumenEl objeto de estudio del presente artículo es analizar la posibilidad de la construcción de una educación para la ciudadanía con inspiración en la Blosofía de Pascal. Se justifica la importancia de la investigación en la medida en que la Ley Mayor del país, la Constitución Federal Brasileria, establece que la educación tenga por En la preparación del individuo para el ejercicio de la ciudadanía. El análisis del pensamiento de Pascal en contraposición a Descartes constata que para el primero el ser humano tiene un conocimiento existencial cuya consideración se muestra imprescindible en el proceso de ensenanza-aprendizaje, por lo que no puede ser despreciado. El principal objetivo es aproximar las ensenanzas de Pascal al desarrollo de la educación, ya que sólo si las dudas existenciales que forman el conocimiento humano se tienen en cuenta en el desarrollo educativo, los individuos podran ser formados como ciudadanos. La investigación se caracteriza como bibliogrcha, basada sobre todo en obras especíHcas de Blosofía y educación.Palabras-clave: Educación. Ciudadanía. Descartes. Pascal.

Thomas F. Torrance and the problem of universalism

While Karl Barth and Thomas F. Torrance both believed in the possibility of universal salvation, they also rejected the idea that we could make a final determination about this possibility prior to the second coming of Jesus Christ. Hence, both theologians rejected what may be called a doctrine of universal salvation in the interest of respecting God's freedom to determine the outcome of salvation history in accordance with the love which was revealed in and through the death and resurrection of Jesus himself. This article explores Torrance's reasons for holding that ‘the voice of the Catholic Church . . . throughout all ages has consistently judged universalism a heresy for faith and a menace to the Gospel’. Torrance expressly believed in the ‘universality of Christ's saving work’ but rejected ‘universalism’ and any idea of ‘limited atonement’. He considered both of these views to be rationalistic approaches which ignore the need for eschatological reserve when thinking about what happens at the end when Christ comes again and consequently tend to read back logical necessities into the gospel of free grace. Whenever this happens, Torrance held that the true meaning of election as the basis for Christian hope is lost and some version of limited atonement or determinism invariably follows. The ultimate problem with universalism then, from Torrance's perspective, can be traced to a form of Nestorian thinking with respect to christology and to a theoretical and practical separation of the person of Christ from his atoning work for us. What I hope to show in this article is that those who advance a ‘doctrine of universalism’ as opposed to its possibility also have an inadequate understanding of the Trinity. Interestingly, Torrance objected to the thinking of John A. T. Robinson and Rudolf Bultmann because both theologians, in their own way, separated knowledge of God for us from knowledge of who God is ‘in himself’. Any such thinking transfers our knowledge of God and of salvation from the objective knowledge of God given in revelation to a type of symbolic, mythological or existential knowledge projected from one's experience of faith and this once again opens the door to both limited atonement and to universalism. Against this Torrance insisted that we cannot speak objectively about what God is doing for us unless we can speak analogically about who God is in himself.

Gemeinschaft, Inner Creation, and Role-Taking (Empathy): III. Charles Horton Cooley on “Social” vs “Spatial” (“Material”) Knowledge

This paper is the third of a series intended to relate Ferdinand Toennies' distinction between Gemeinschaft and Gesellschaft (and all comparable distinctions in social theory) to the difference between (1) intuitional and inferential role-taking (empathy), (2) Erlebnis and Erfahrung experience, and (3) Rorschachian inner creation (movement repsonses) and Rorschachian rationality (form responses). The paper interprets Charles Horton Cooley's concepts of “social” knowledge (or sympathy-as-communion) and “spatial” (“material”) knowledge as intuitional and inferential, respectively. It therefore clusters “social” knowledge with Gemeinschaft, Erlebnis, and inner creation; and “spatial” knowledge with Gesellschaft, Erfahrung, and rationality. The paper treats also of George Herbert Mead's concept of “attitude-taking.” It considers Mead to have confounded intuition and inference, with the result that contemporary Meadians may mean qualitatively different psychological processes when they speak of “role-taking” or “empathy.” For example, whereas it is clear that Cooley's “social” knowledge may be identified with James' “acquaintance with,” Buber's “I-Thou” or “inclusion,” Tillich's “existential attitude” and “existential knowledge,” Maritain's “knowledge through connaturality,” and Sorokin's “intuitional theory of cognition,” it is not at all clear in the case of Mead's “attitude-taking.” This is due, the paper suggests, to his concept's large, sometimes exclusive, inferential component. It is this inferential component, the paper suggests, that has been exploited by the psychometric approach of the past 20 years, beginning with Dymond's “empathy” test. These “empathy” tests, in other words, are tests of an interpersonal version of what Cooley meant by “spatial” knowledge (and hence left Cottrell dissatisfied, since he had been partial to the intuitional kind that for Cooley was “social” knowledge). A tool that the paper uses for suggesting all this is Gouldner's analysis of the role-taking of Epaminondas planning a battle and Plato plotting a dialogue. Gouldner's dialogist-as-dramatist illustrates Cooley's “social” knowledge, and his general, Cooley's “spatial” knowledge.