![]() ![]() His late work Via Lucis (1668 Comenius 1997) is a good example to see his dualistic viewpoint in terms of light and darkness, order and disorder, the educatedness and uneducatedness: “Light as a remedy for disorder-there is no more effective remedy than the cosmological light for the cure of dark disorder of human beings” (Comenius 1997: 41). However it is necessary to remark that Comenius has shown his great affection for contrast of light-darkness not only in Orbis Sensualium Pictus but in all of his works. Gailer 1979) provide a skeptical motive in terms of the universality of the cosmological universalism presented in Orbis Sensualium Pictus by Comenius.Ī further investigation about the so called Lucis-philosophy of Comenius and its influence on the history of pedagogy will not be made in this article due to the limits of space. His idea and project in its essence did not get agreement from his contemporaries and even from his admirers.”(Ballauff and Schaller 1970: 189) The enlargement of categories from 150 to 320 categories and removal of the theological frame (God & The Last Judgment) in Orbis Sensualium Pictus by Gailer (1835 cf. According to Ballauff & Schaller, “the pansophy by Comenius and his pedagogy proved not to be contemporary any more. However there must have been critical reactions, even in the seventeenth century, towards the medieval-oriented cosmological concept of order and the corresponding categorization in Orbis Sensualium Pictus. It is not clear whether the decision on the amount of categories (150) in Orbis Sensualium Pictus was based on the panpedagogical belief of the author or rather on the consultation of the publisher in consideration of the commercial ground (cf. Just a few things in the context of this article needs to be mentioned (a) if we cast back to the origin of this method, we can meet Comenius, (b) while researchers in pedagogy in the last few decades were mostly in a passive role simply to interpret classic masterpieces or pictures drawn by children, Comenius played an active role to create an original source for hermeneutical work through converting language texts into picture texts, (c) this became, at the same time, a source for pedagogical practice, and as a consequence of it, (d) this became an important motive for dissolving the border between pedagogical interpretation and pedagogical practice. ![]() Herrlitz and Rittelmeyer 1993 Lippitz 1993 Mollenhauer 1983 Mollenhauer 1986 Mollenhauer 2003 Rittelmeyer and Wiersing 1991 Schulze 1990 Schulze 19a, b Wünsche 1991), an extra comment on it will not be given in this article. In addition, we will also approach Comenius’ concept of Pampaedia through an iconographical shortcut, highlighting a picture in “Invitatio” and “Clausula”, which is presented twice in this book.ĭue to the fact that the so called “iconographical method” has been settled down as a meaningful research method in contemporary pedagogy these last few decades (cf. In this article, we will show the historical and pedagogical meaning of this book through component analysis, framework analysis and iconographical interpretation. While studying Latin seems to be the main purpose of his work, the authentic intention of the author lies in a panpedagogical call to a religious-educational mission for rebuilding humanity and society during and after the 30 Years War. ![]() ![]() However, this book is not only a simple encyclopedic Latin study book with pictures, but a little theology work containing Christian cosmological universalism as well as a pedagogy which provides principles for educational practice and social realizations of a theological ideal in a very new and creative form of iconography. Orbis Sensualium Pictus by Comenius is historical evidence of the revolutionary development of language didactic in the seventeenth century. ![]()
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