(CZ) Komenský - myslitel krize
(EN) Comenius - Theorist of Crisis

Výchova nemá člověka zbavovat krizí, nýbrž neustále jej přivádí do „životně lidské krize“. Jde o to, aby krizi člověk bytostně uznamenal jako svoji základní životní určenost, jako ontologickou šifru vlastní existence, o niž jde a o níž se vždy rozhoduje. V tomto duchu se lze vracet ke Komenskému. Jeho výchovné dílo se týká jak vnitřní proměny člověka, tak programu racionálně-systematické organizace lidstva. Tím chce Komenský instrumentálně podpořit obrat k univerzálnímu. Cesta k pravému bytí je pro Komenského celoživotní úkol, který nazval Pampaedia a programově jej vyjádřil v nedokončeném díle Obecné porady o nápravě věcí lidských. Setkání s tímto nárokem přivádí člověka do krize, jíž se nelze podstatně vzdálit žádnými dovednostmi, znalostmi a kompetencemi, neboť tato krize všechny zažité opory a kompetence problematizuje. Výchova jakožto nahlédnutí této krize je u Komenského páteří života, je řešením (nikoli vyřešením!) otázky lidskosti - a o to jde i ve škole.

This article explores the problem of edu-cation and crisis as mutually inseparable phenomena. According to Comenius the educational situation not only faces man with a difficult task, i.e. it must not just be the means by which man frees himself from crisis, but education should be understood as that which constantly guides man to the educationally desirable „essential crises of human life“. The point is that man should recognise crisis as a fundamental determining aspect of his being, as the ontological cipher of his existence, something that life is all about and that constantly requires him to decide. The crisis of education connects Comenius with our situation, but the crisis so often talked about today has a broader meaning here. Today crisis is usually considered something undesirable, something that upsets settled human habits and interrupts the comfortable workings of society; crisis is thus easily understood only as that which modern man, full of Enlightenment optimism, has intended to solve with his own powers and methods, for he sees crisis as breakdown. Yet educational crisis is nothing so external and soluble in a purely technical way. It is becoming apparent that crisis is originally the openness of man to the world; it is not just a sense of powerless-ness and helplessness, but an appeal to step out of the isolated separate branches of human knowledge; it is an impulse to universal deliberation and without it real deliberation would not be possible. In this sense we can return to Comenius. His educational work relates both to the inner transformation oft he human being and to a programme for the rational-systematic organisation of humanity. In this way Comenius seeks instruments to support a return to the universal. The way to true being is for Comenius a lifelong task that he calls Pampaedia and that he sought to define in full in an unfinished work - the Universal Remedy of Human Affairs. Encounter with this demand involves the human being in a crisis that cannot essentially be put off by any skills, knowledge or competence, for this crisis problematises all conventional supports and capabilities. Education as the development of insight into this crisis is in Comeniuss writings the spine of life, and the eternal engagement with (but not the solution to!) the question of humanity - and this is the essential purpose in school as well.