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首页> 外文期刊>Paedagogica Historica >Aufgeklrter Unterricht und Cartesische Affektenlehre: das Oberstufencurriculum eines westflischen Gymnasiums um 1700 zwischen lutherischer Orthodoxie und Pietismus
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Aufgeklrter Unterricht und Cartesische Affektenlehre: das Oberstufencurriculum eines westflischen Gymnasiums um 1700 zwischen lutherischer Orthodoxie und Pietismus

机译：开明的教学和笛卡尔的情感理论：路德宗正教与虔信派之间于1700年左右建造的西佛兰德高中的高中课程

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At the western border of the old German empire the secularization of secondary schools' curriculum began at the end of the seventeenth century. Secularizing tendencies are delineated in the present paper with regard to the aspect of rationalization of life. In this regard religious and secular motives separated under the influence of Cartesian philosophy. In 1700 the reception of Descartes began at the Lutheran classical secondary school of Soest in the Prussian part of Westphalia with the discussion of Passiones animae in the senior classes. The present paper shows by the example of three disputations De Affectibus held at Soest's secondary school between 1700 and 1702 that strong self-reflective elements were introduced in the higher grade curriculum of this school. Biographical information is given on the teacher who led the disputations, and on the students involved. The students' rationalistic reflection on human feelings and passions aimed at an enlightened conduct of life. This reflection in search of a morale provisoire combined the appreciation of one's own emotional life, affects and corporality with rationality, and it established the purpose of tolerance. The present paper argues that there is a certain incompatibility of the Lutheran doctrine of sola gratia, and the doctrine proposed at Soest that a reasonable and virtuous style of living belongs to the responsibilities of man, which are to be taken over voluntarily. This scrutiny of the disputations also illustrates the role of humour in higher grade instruction of the early Enlightenment. The evaluation of these disputations throws light on an intermediate phase between the predominance of Lutheran orthodoxy on Soest's higher grade curriculum before 1700, and the success of the pietistic curriculum in Soest after 1730. So far this paper is a case study of a secularizing tendency in a secondary school that was followed by a re-Christianizing tendency. Additional information is given on the influence of the Cartesian system on the higher grade courses of Westphalian Calvinistic secondary schools at Hamm (1669) and Steinfurt (1700). No evidence for the reception of Descartes could be found at the Lutheran secondary school in Dortmund or at the Catholic secondary school of Mnster, although Cartesian Principia philosophiae were studied in Mnster from 1660.
机译：在旧德国帝国的西部边界，中学课程的世俗化始于17世纪末。关于生活的合理化方面，本文描述了世俗化的趋势。在这方面，在笛卡尔哲学的影响下，宗教动机和世俗动机是分开的。 1700年，在威斯特伐利亚普鲁士地区的路德教会苏斯特古典中学开始接受笛卡尔的教育，当时在高级班级里讨论了动画动物。本文以1700年至1702年在Soest中学举行的三场De Affectibus争论为例，表明在该学校的高年级课程中引入了强烈的自我反省元素。有关领导争议的老师和所涉学生的传记信息。学生对人的情感和热情的理性思考旨在启发人们的生活。这种寻找士气的条件的思考将对自己的情感生活，情感和团体的欣赏与理性相结合，并确立了宽容的目的。本文认为，路德教会的无偿赠与主义在某种程度上是不兼容的，索斯特提出的一种合理，良性的生活方式属于人的责任的学说，应由自愿承担。对争执的详细审查也说明了幽默在早期启蒙运动的高年级教学中的作用。对这些争议的评估揭示了路德宗正教在1700年前的Soest更高年级课程中占主导地位与Soest的虔诚主义课程在1730年之后的成功之间处于中间阶段的情况。一所中学，之后又重新基督教化。还提供了有关笛卡尔系统对Hamm（1669）和Steinfurt（1700）的威斯特伐利亚加尔文主义中学的高年级课程的影响的其他信息。尽管笛卡尔原理的哲学家是从1660年开始在曼斯特研究的，但在多特蒙德的路德中学或曼斯特的天主教中学中找不到笛卡尔接受的证据。

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