(CZ) Pedagogické založeni filosofie u Jana Patočky k 30. Výročí smrti a 100. Výročí narození Jana Patočky
(EN) The Educational Basis of Philosophy in the Thought of Jan Patočka

Patočkovo filosofické tázání klade do otázky obvykle přijímané pedagogické úvahy o tom, jak je to s utvářením člověka. Ontologickým východiskem Patočkovy pedagogiky je přirozený svět, tedy svět nikoli sub specie objektivizujících věd, ale svět naší zkušenosti. Pedagogika jako věda o výchově představuje výslovnou otázku: co je výchova? - a jak ji organizovati Takové filosofické tázání imunizuje teorii výchovy vůči scientistickému přístupu. Na horizontu dějin myšlení, zejména pak inspirován Platónem, Patočka rozvíjí filosofii výchovy v této perspektivě a ukazuje, že edukativní starost je v platonismu tím fundamnetálním; odtud pedagogické založení filosofie jako péče o duši.

Today the meaning of education is some-thing very frequently „below the threshold“ of a debate that uses the criterion of meas-urable usefulness whether in terms of social demand or other economic parameters. Such criteria of education no longer involve a particular concept of education as such: education is classified in the same way as other subjects of science. The anniversary of the philosopher Jan Patočka prompts us to reflect on some of his stimulating ideas on education and philosophy. Patocka‘s philosophical questions problematise the generally accepted concept of the formation of the individual. The ontological premise of Patocka‘s pedagogy is the natural world, i.e. not the world sub specie the objectivis-ing science, but the world of our experience. Pedagogy as the science of education presents the explicit question, „What is education?“ and „How is it to be organised?“ Patočka develops a philosophy of education in the context of the history of thought, and is particularly inspired by Plato. In this perspective it is evident that the educative concern is the primordial concern in Platonism, and hence philosophy is founded on pedagogy. This line of argument would be suspect if we under-stood the philosophy of education purely as the application of philosophy to education, but in fact it is not a question of the appli-cability of the methodological exploitation of philosophy, but of grasping that in the European intellectual tradition the very reasons for education have been legitimised philosophically since Antiquity. Concretely this means that pedagogy is the theoretical development of Socratic care for the soul. Thus the positivistic classifications produced by questions asking „What is education?“ would appear to be essential in some phases of research but cannot exhaust the concept of education as the positivist 19th century believed. Questioning that problematises always brings us back again to thought, and in fact is thought itself. According to Patočka the crux of education is to lead the individual to think for herself or himself, a process developed by dialogue, in company, as is clear in Plato. It is then evident that the principal concern of education is justice.