Edukacja oświeceniowa a szkoła tradycyjna: z dziejów kultury intelektualnej i filozoficznej
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Polish |
| Veröffentlicht: |
Lublin
Wydawnictwo KUL
2008
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 340 s. 25 cm |
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| 245 | 1 | 0 | |a Edukacja oświeceniowa a szkoła tradycyjna |b z dziejów kultury intelektualnej i filozoficznej |c Stanisław Janeczek ; [Katolicki Uniwersytet Lubelski Jana Pawła II. Wydział Filozofii] |
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Datensatz im Suchindex
| _version_ | 1804138042855784448 |
|---|---|
| adam_text | Spis treści
Przedmowa
.................................................. 9
SZKOLNICTWO TRADYCYJNE
................................. 15
I. Szkoła średniowieczna
........................................ 21
1.
Kształcenie elementarne
-
„artes liberales .....................
21
2.
Kształcenie wyższe
-
średniowieczna koncepcja nauki
............ 35
II.
Od oświaty renesansowej po szkołę jezuicką
....................... 57
1.
Oświata humanistyczna
................................... 57
2.
Szkoły wyznaniowe
...................................... 80
a. Szkolnictwo a reformacja i kontrreformacja
................ 80
b. Szkoły jezuickie
..................................... 91
SZKOLNICTWO OŚWIECENIOWE
.............................. 133
I. Programy i reformy francuskie
.................................. 139
1.
Zmiany w szkolnictwie kościelnym
.......................... 139
2.
Od koncepcji filozoficzno-pedagogicznych
Condillaca i Rousseau
po „rewolucję szkolną w połowie
XVIII
w
..................... 145
3.
„Filozofowie o wychowaniu
............................... 159
4.
Państwowe reformy szkolne
................................ 173
II.
Reformy oświatowe w państwach niemieckich
..................... 185
1.
Modele wychowania i kształcenia
........................... 186
a. Impulsy reform szkolnych
............................. 186
b. Pietyzm a szkoła realna
............................... 189
с
Filantropizm
........................................ 203
SPIS TREŚCI
------------------------------------------------------------------------------------------------------------------------------------
d.
Początki neohumanizmu
.............................. 213
2.
Reformy państwowe
...................................... 218
a. Prusy
............................................. 218
b.
Szkolnictwo w katolickiej Bawarii
....................... 232
Ш.
Reformy szkolne w monarchii habsburskiej
....................... 259
1.
Uwarunkowania społeczno-polityczne i prawne
.................260
2.
Reformy w szkolnictwie elementarnym
.......................269
3.
Zmiany w szkolnictwie średnim i wyższym
....................281
a. Gimnazja
..........................................281
b. Uniwersytety
.......................................290
4.
U schyłku oświecenia
.....................................299
Posłowie
.....................................................309
Summary
....................................................313
Indeks nazwisk
...............................................319
Summary
This book seeks to primarily analyse any similarities and differences
between traditional education and Enlightenment education. The author s
studies on European culture, mainly from the Renaissance up to the Enlight¬
enment, have brought forth his studies on school context, since philosophy
was an integral element of secondary and university teaching at least until
the end of the eighteenth-century. The author constantly came across the
issue of the place of philosophy in the changing history of education. It
was important to understand not only its spirit that accounted for any
transformations in curricula, or even to analyse its organisation. Thereby
a certain whole could be formulated, a whole that showed the specific
character of education in the Enlightenment. The author was interested in
the accomplishment of the Polish Commission for National Education, there¬
fore he limited himself to those reforms that could have affected the function
of this school institution, i.e., to those changes that were made in France, in
the German states, and in the
Habsburg
monarchy. Such being the organisa¬
tion of the material at hand, it was easier to show the specific character of
education in those countries and the dynamism of their transformations. It
seems, however, that such procedures are so representative of Enlightenment
education that one could see in their presentation a more general insight into
the Enlightenment educational system. In order to understand the wealth of
transformations in Enlightenment education, however, it was necessary to
understand their point of reference, i.e., the nature of traditional school that
was also not uniform and was transformed in various ways. This spectre of
interest has generated a field of themes of study under consideration. Aside
to the central Enlightenment ideas, traditional education has been discussed
at length, especially the kind of education that was most popular, mainly, in
313
SUMMARY
the Catholic Polish Republic, in which the school was dominated and run by-
Jesuits.
This book, as mentioned in the title and subtitle, is a composition of those
studies whose object was indeed the history of education, but it was analysed
by means of the methods of intellectual and philosophical history. Their core
is to define the relationship between education and the changing cultural and
social formations. In particular, the point here is to answer the following
questions: what intellectual trends stimulated the specific character of some
particular visions of education? What place did it occupy in the overall form
of its contemporary culture and social life, whose ideals the school supposed
to spread? No wonder then that the formative character of education arouses
special interest, hence the necessity to define the specific worldview used to
form a personal pattern of the
pupü.
Only in this context does there appear
a specific character of contents and forms of education, related to this ideal,
and, eventually, the question, how to define the institutional shape of the
various types of the educational system. This shape was subordinate to some
postulated contents and forms of education and instruction. Having thus
defined the research area, we can include here a conception of science that
is historically changing, and which the educational system put into practice
and popularised. A model of philosophy is particularly significant in this
context. Philosophy played a role in the rationalisation of worldview and
was a specific form of science. Initially, it was identified with an orderly
vision of reality and then, together with the rise of a narrow conception of
science in modernity, it became a group of specialist disciplines that concen¬
trated on their respective themes.
The analyses here permit us to conclude that contrary to declarations
made by the people of the Enlightenment their attitude was often conver¬
gent with tradition, especially in the case of a slow pace in which changes
took place in the educational practice. This is particularly true with regard to
linguistic, philosophical, and religious instruction. Indeed,
tihe
traditional
school was mainly a linguistic school, but the school practice of traditional
education, degenerated with time, cannot be identified with the guidelines
of its curriculum. Those guidelines were basically shared with the model of
teaching classical languages even at the end of the Enlightenment. The main
theme in the traditional school was not only to teach language rules, but to
provide a better insight into the spirit of Latin and a command (often
excellent) of this language. It was also owing to the enlightenment school
that Latin remained the language of the elite, and even the nineteenth-
century humanistic school brought this command long into the twentieth
century.
314
---------------------------------------------------------------------------------------------------------------------
SUMMARY
A common belief that the language school did not have any contact with
reality does not seem correct, either. The specific character of the contents,
characteristic of the general education of both types of the educational system
was, first of all, adjusted to the needs of students who came from the then
cultural elite. The purpose to teach reality in the post-renaissance school
sought to carry out formative and comprehensive ends, for they were of
primary importance in the Enlightenment as well. We could observe an
increase of the importance of the bourgeoisie and of the role of the state.
The latter encompassed the broader and broader areas of human activity.
Therefore job instruction became more important with its emphasis on mathe¬
matics and natural science, especially in their applications in economy. This
process, however, was extremely slow. Now in the traditional school
eruditici
was carried out indirectly in language instruction (gained together with the
knowledge of a new vocabulary), and directly (although in a much smaller
population) through the teaching of philosophy.
One should not fail to notice that the period when the traditional school
was dominant saw a cult for the knowledge from books. It seems strange from
the contemporary perspective of the dominance of a culture oriented on the
progress in natural and technological sciences, almost enchanted with the cult
of novelty and originality. The cult for book knowledge then was connected
with the so-called culture of authority until the Enlightenment, or a belief that
the truth had already been discovered most often in ancient times. This
accounts for the importance with which the teaching of philosophy was
treated. In the Enlightenment its exposition was replaced with time by the
ever more radical and independent disciplines of science. Despite these mod¬
ifications, most often manifested in secondary schools, philosophy would
remain a permanent element of university education, although within the
frameworks of its education we could see a more practical approach (e.g.
more emphasis was laid on independent thinking). The didactics of philoso¬
phy was enriched by natural education, replacing metaphysics and philoso¬
phy of nature, and in practical philosophy by references to the then practice of
state life (the social, legal sciences, and economic sciences).
Philosophy does not cease to play the function of the rational foundation
for a worldview that is determined also by education and religious formation.
At the same time, we observe changes in the specific character of religious¬
ness, which in the Enlightenment was also connected more with the practice
of social life, even the religious institution joined in the function of the state.
Religion does not cease to be the indispensable foundation of moral order.
This order is necessary in all dimensions of the then state. In modernity, the
religious model of education received support from the goals and motivations
315
SUMMARY
formulated at a rational and natural level. The latter was often utilitarian in
character (the so-called moral teaching), a fact that accounts for the impor¬
tance which was attributed, even among the youngest of pupils, to the popu¬
larisation of legal culture. This moral and legal dimension was often exposed
in policy statements, and with the exception of the French Revolution it never
replaced the religious perspective. This accounts not only for the importance
that was attributed to the teaching of religion and religious practices, but also
for the role of religious institutions bom in the post-renaissance religious
school
-
Catholic and Protestant alike, with their different methods of teach¬
ing and formation
-
and in the reformed school of the enlightenment period.
We should not forget that they were often formed by priests who were
teachers, and also functioned in principle by means of funds from secularised
orders. No wonder then that the reforms were intensified in the Catholic
states after the dissolution of the Jesuit order, and its infrastructure was taken
over by the state. The
Habsburg
monarchy and the German Catholic states
(Bavaria) were especially efficient in using these funds. Therefore, their re¬
forms were so successful. Against this backdrop, we could see a deconstruc-
tion of the educational system in France, where the central authorities or local
governments sought to take over education from the Church, especially in the
revolutionary period, despite the fact that it was in France that most reforms
were formulated. The reforms, except for the revolutionary postulates, were
very well balanced and differed from the analogous postulates formulated in
the enlightenment religious education, mainly with regards to phraseology.
The standards of state management, proper to Enlightenment education, are
far behind the contemporary omnipotence of the state with regard to the
educational system as an obligation that gets rid of private education ex¬
tended already in the period of the Enlightenment. The traditional and En¬
lightenment schools diverge from contemporary education in school with
respect to the tasks that focus on educational goals and, consequently, the
contents of teaching are subordinate to them.
The programmes of Enlightenment ideals eagerly resorted to lofty huma¬
nistic ideals when they sought to formulate the needs necessary for citizens
development and independent of their class. In all the countries, however,
this approach was dominated by utilitarian goals,
i.e.,
they adjusted educa¬
tion to the needs of particular classes that defined the growing omnipotence of
the state. Indeed, we can observe a distinct progress in elementary education
with regard to the contents of teaching, enriched by useful elements in prac¬
tice. The elementary schools prepared pupHs for agriculture, crafts, and trade;
at a higher level, they were prepared for administration and the army. We
could observe then a considerable increase of the number of pupils at schools,
316
-------------------------------------------------------------------------------------------------------------------------------------
SUMMARY
and at the end of Enlightenment
-
be that only at a legal level
-
schools were
made obligatory. The development of this type of education, just like voca¬
tional education (in the form of vocational schools of various types), was
commonly provided at the cost of limitation. This limitation with respect to
the number of schools and populations of students was often drastic, e.g.
a high fee, and it concerned secondary schools. The lower classes had a broad
access to religious schools, which were in principle free of any charge. Ac¬
cording to the enlightenment organisers of public life, such schools produced
only the unemployed proletariat. Fortunately, both the process of imposing
the natural sciences in curricula at the cost of philological and humanistic
education and the limitations with regards to an access to schools for the
youth from lower classes are only episodes in the history of European educa¬
tion. This process concerned also universities. Attempts were made to trans¬
form them into vocational schools, a process that accounted for gradual
limitations with regard to philosophical education.
To sum up, although it is right to think that traditional education was
different from Enlightenment education, whereas they were not so different
as they are usually presented. In any event, it seems much exaggerated when
they are opposed to each other, for each of them had their successes and
serious drawbacks.
317
|
| adam_txt |
Spis treści
Przedmowa
. 9
SZKOLNICTWO TRADYCYJNE
. 15
I. Szkoła średniowieczna
. 21
1.
Kształcenie elementarne
-
„artes liberales".
21
2.
Kształcenie wyższe
-
średniowieczna koncepcja nauki
. 35
II.
Od oświaty renesansowej po szkołę jezuicką
. 57
1.
Oświata humanistyczna
. 57
2.
Szkoły wyznaniowe
. 80
a. Szkolnictwo a reformacja i kontrreformacja
. 80
b. Szkoły jezuickie
. 91
SZKOLNICTWO OŚWIECENIOWE
. 133
I. Programy i reformy francuskie
. 139
1.
Zmiany w szkolnictwie kościelnym
. 139
2.
Od koncepcji filozoficzno-pedagogicznych
Condillaca i Rousseau
po „rewolucję szkolną" w połowie
XVIII
w
. 145
3.
„Filozofowie" o wychowaniu
. 159
4.
Państwowe reformy szkolne
. 173
II.
Reformy oświatowe w państwach niemieckich
. 185
1.
Modele wychowania i kształcenia
. 186
a. Impulsy reform szkolnych
. 186
b. Pietyzm a szkoła realna
. 189
с
Filantropizm
. 203
SPIS TREŚCI
------------------------------------------------------------------------------------------------------------------------------------
d.
Początki neohumanizmu
. 213
2.
Reformy państwowe
. 218
a. Prusy
. 218
b.
Szkolnictwo w katolickiej Bawarii
. 232
Ш.
Reformy szkolne w monarchii habsburskiej
. 259
1.
Uwarunkowania społeczno-polityczne i prawne
.260
2.
Reformy w szkolnictwie elementarnym
.269
3.
Zmiany w szkolnictwie średnim i wyższym
.281
a. Gimnazja
.281
b. Uniwersytety
.290
4.
U schyłku oświecenia
.299
Posłowie
.309
Summary
.313
Indeks nazwisk
.319
Summary
This book seeks to primarily analyse any similarities and differences
between traditional education and Enlightenment education. The author's
studies on European culture, mainly from the Renaissance up to the Enlight¬
enment, have brought forth his studies on school context, since philosophy
was an integral element of secondary and university teaching at least until
the end of the eighteenth-century. The author constantly came across the
issue of the place of philosophy in the changing history of education. It
was important to understand not only its spirit that accounted for any
transformations in curricula, or even to analyse its organisation. Thereby
a certain whole could be formulated, a whole that showed the specific
character of education in the Enlightenment. The author was interested in
the accomplishment of the Polish Commission for National Education, there¬
fore he limited himself to those reforms that could have affected the function
of this school institution, i.e., to those changes that were made in France, in
the German states, and in the
Habsburg
monarchy. Such being the organisa¬
tion of the material at hand, it was easier to show the specific character of
education in those countries and the dynamism of their transformations. It
seems, however, that such procedures are so representative of Enlightenment
education that one could see in their presentation a more general insight into
the Enlightenment educational system. In order to understand the wealth of
transformations in Enlightenment education, however, it was necessary to
understand their point of reference, i.e., the nature of traditional school that
was also not uniform and was transformed in various ways. This spectre of
interest has generated a field of themes of study under consideration. Aside
to the central Enlightenment ideas, traditional education has been discussed
at length, especially the kind of education that was most popular, mainly, in
313
SUMMARY
the Catholic Polish Republic, in which the school was dominated and run by-
Jesuits.
This book, as mentioned in the title and subtitle, is a composition of those
studies whose object was indeed the history of education, but it was analysed
by means of the methods of intellectual and philosophical history. Their core
is to define the relationship between education and the changing cultural and
social formations. In particular, the point here is to answer the following
questions: what intellectual trends stimulated the specific character of some
particular visions of education? What place did it occupy in the overall form
of its contemporary culture and social life, whose ideals the school supposed
to spread? No wonder then that the formative character of education arouses
special interest, hence the necessity to define the specific worldview used to
form a personal pattern of the
pupü.
Only in this context does there appear
a specific character of contents and forms of education, related to this ideal,
and, eventually, the question, how to define the institutional shape of the
various types of the educational system. This shape was subordinate to some
postulated contents and forms of education and instruction. Having thus
defined the research area, we can include here a conception of science that
is historically changing, and which the educational system put into practice
and popularised. A model of philosophy is particularly significant in this
context. Philosophy played a role in the rationalisation of worldview and
was a specific form of science. Initially, it was identified with an orderly
vision of reality and then, together with the rise of a narrow conception of
science in modernity, it became a group of specialist disciplines that concen¬
trated on their respective themes.
The analyses here permit us to conclude that contrary to declarations
made by the people of the Enlightenment their attitude was often conver¬
gent with tradition, especially in the case of a slow pace in which changes
took place in the educational practice. This is particularly true with regard to
linguistic, philosophical, and religious instruction. Indeed,
tihe
traditional
school was mainly a linguistic school, but the school practice of traditional
education, degenerated with time, cannot be identified with the guidelines
of its curriculum. Those guidelines were basically shared with the model of
teaching classical languages even at the end of the Enlightenment. The main
theme in the traditional school was not only to teach language rules, but to
provide a better insight into the spirit of Latin and a command (often
excellent) of this language. It was also owing to the enlightenment school
that Latin remained the language of the elite, and even the nineteenth-
century humanistic school brought this command long into the twentieth
century.
314
---------------------------------------------------------------------------------------------------------------------
SUMMARY
A common belief that the language school did not have any contact with
"reality" does not seem correct, either. The specific character of the contents,
characteristic of the general education of both types of the educational system
was, first of all, adjusted to the needs of students who came from the then
cultural elite. The purpose to teach reality in the post-renaissance school
sought to carry out formative and comprehensive ends, for they were of
primary importance in the Enlightenment as well. We could observe an
increase of the importance of the bourgeoisie and of the role of the state.
The latter encompassed the broader and broader areas of human activity.
Therefore job instruction became more important with its emphasis on mathe¬
matics and natural science, especially in their applications in economy. This
process, however, was extremely slow. Now in the traditional school
eruditici
was carried out indirectly in language instruction (gained together with the
knowledge of a new vocabulary), and directly (although in a much smaller
population) through the teaching of philosophy.
One should not fail to notice that the period when the traditional school
was dominant saw a cult for the knowledge from books. It seems strange from
the contemporary perspective of the dominance of a culture oriented on the
progress in natural and technological sciences, almost enchanted with the cult
of novelty and originality. The cult for book knowledge then was connected
with the so-called culture of authority until the Enlightenment, or a belief that
the truth had already been discovered most often in ancient times. This
accounts for the importance with which the teaching of philosophy was
treated. In the Enlightenment its exposition was replaced with time by the
ever more radical and independent disciplines of science. Despite these mod¬
ifications, most often manifested in secondary schools, philosophy would
remain a permanent element of university education, although within the
frameworks of its education we could see a more practical approach (e.g.
more emphasis was laid on independent thinking). The didactics of philoso¬
phy was enriched by natural education, replacing metaphysics and philoso¬
phy of nature, and in practical philosophy by references to the then practice of
state life (the social, legal sciences, and economic sciences).
Philosophy does not cease to play the function of the rational foundation
for a worldview that is determined also by education and religious formation.
At the same time, we observe changes in the specific character of religious¬
ness, which in the Enlightenment was also connected more with the practice
of social life, even the religious institution joined in the function of the state.
Religion does not cease to be the indispensable foundation of moral order.
This order is necessary in all dimensions of the then state. In modernity, the
religious model of education received support from the goals and motivations
315
SUMMARY
formulated at a rational and natural level. The latter was often utilitarian in
character (the so-called moral teaching), a fact that accounts for the impor¬
tance which was attributed, even among the youngest of pupils, to the popu¬
larisation of legal culture. This moral and legal dimension was often exposed
in policy statements, and with the exception of the French Revolution it never
replaced the religious perspective. This accounts not only for the importance
that was attributed to the teaching of religion and religious practices, but also
for the role of religious institutions bom in the post-renaissance religious
school
-
Catholic and Protestant alike, with their different methods of teach¬
ing and formation
-
and in the reformed school of the enlightenment period.
We should not forget that they were often formed by priests who were
teachers, and also functioned in principle by means of funds from secularised
orders. No wonder then that the reforms were intensified in the Catholic
states after the dissolution of the Jesuit order, and its infrastructure was taken
over by the state. The
Habsburg
monarchy and the German Catholic states
(Bavaria) were especially efficient in using these funds. Therefore, their re¬
forms were so successful. Against this backdrop, we could see a deconstruc-
tion of the educational system in France, where the central authorities or local
governments sought to take over education from the Church, especially in the
revolutionary period, despite the fact that it was in France that most reforms
were formulated. The reforms, except for the revolutionary postulates, were
very well balanced and differed from the analogous postulates formulated in
the enlightenment religious education, mainly with regards to phraseology.
The standards of state management, proper to Enlightenment education, are
far behind the contemporary omnipotence of the state with regard to the
educational system as an obligation that gets rid of private education ex¬
tended already in the period of the Enlightenment. The traditional and En¬
lightenment schools diverge from contemporary education in school with
respect to the tasks that focus on educational goals and, consequently, the
contents of teaching are subordinate to them.
The programmes of Enlightenment ideals eagerly resorted to lofty huma¬
nistic ideals when they sought to formulate the needs necessary for citizens'
development and independent of their class. In all the countries, however,
this approach was dominated by utilitarian goals,
i.e.,
they adjusted educa¬
tion to the needs of particular classes that defined the growing omnipotence of
the state. Indeed, we can observe a distinct progress in elementary education
with regard to the contents of teaching, enriched by useful elements in prac¬
tice. The elementary schools prepared pupHs for agriculture, crafts, and trade;
at a higher level, they were prepared for administration and the army. We
could observe then a considerable increase of the number of pupils at schools,
316
-------------------------------------------------------------------------------------------------------------------------------------
SUMMARY
and at the end of Enlightenment
-
be that only at a legal level
-
schools were
made obligatory. The development of this type of education, just like voca¬
tional education (in the form of vocational schools of various types), was
commonly provided at the cost of limitation. This limitation with respect to
the number of schools and populations of students was often drastic, e.g.
a high fee, and it concerned secondary schools. The lower classes had a broad
access to religious schools, which were in principle free of any charge. Ac¬
cording to the enlightenment organisers of public life, such schools produced
only the unemployed proletariat. Fortunately, both the process of imposing
the natural sciences in curricula at the cost of philological and humanistic
education and the limitations with regards to an access to schools for the
youth from lower classes are only episodes in the history of European educa¬
tion. This process concerned also universities. Attempts were made to trans¬
form them into vocational schools, a process that accounted for gradual
limitations with regard to philosophical education.
To sum up, although it is right to think that traditional education was
different from Enlightenment education, whereas they were not so different
as they are usually presented. In any event, it seems much exaggerated when
they are opposed to each other, for each of them had their successes and
serious drawbacks.
317 |
| any_adam_object | 1 |
| any_adam_object_boolean | 1 |
| author | Janeczek, Stanisław 1951- |
| author_GND | (DE-588)1166446530 |
| author_facet | Janeczek, Stanisław 1951- |
| author_role | aut |
| author_sort | Janeczek, Stanisław 1951- |
| author_variant | s j sj |
| building | Verbundindex |
| bvnumber | BV035087266 |
| contents | Indeks |
| ctrlnum | (OCoLC)233519787 (DE-599)BVBBV035087266 |
| era | Geistesgeschichte gnd Geschichte gnd |
| era_facet | Geistesgeschichte Geschichte |
| format | Book |
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| id | DE-604.BV035087266 |
| illustrated | Not Illustrated |
| index_date | 2024-07-02T22:09:20Z |
| indexdate | 2024-07-09T21:21:54Z |
| institution | BVB |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-016755433 |
| oclc_num | 233519787 |
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| owner_facet | DE-12 |
| physical | 340 s. 25 cm |
| publishDate | 2008 |
| publishDateSearch | 2008 |
| publishDateSort | 2008 |
| publisher | Wydawnictwo KUL |
| record_format | marc |
| spelling | Janeczek, Stanisław 1951- Verfasser (DE-588)1166446530 aut Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej Stanisław Janeczek ; [Katolicki Uniwersytet Lubelski Jana Pawła II. Wydział Filozofii] Lublin Wydawnictwo KUL 2008 340 s. 25 cm txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache Indeks Geistesgeschichte gnd rswk-swf Geschichte gnd rswk-swf Edukacja / historia jhpk Szkoły / historia jhpk Edukacja - historia jhpk Szkoły - historia jhpk Schule (DE-588)4053474-1 gnd rswk-swf Bildungswesen (DE-588)4006681-2 gnd rswk-swf Bildungswesen (DE-588)4006681-2 s Geschichte z DE-604 Schule (DE-588)4053474-1 s Geistesgeschichte z Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016755433&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016755433&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Janeczek, Stanisław 1951- Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej Indeks Edukacja / historia jhpk Szkoły / historia jhpk Edukacja - historia jhpk Szkoły - historia jhpk Schule (DE-588)4053474-1 gnd Bildungswesen (DE-588)4006681-2 gnd |
| subject_GND | (DE-588)4053474-1 (DE-588)4006681-2 |
| title | Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej |
| title_auth | Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej |
| title_exact_search | Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej |
| title_exact_search_txtP | Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej |
| title_full | Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej Stanisław Janeczek ; [Katolicki Uniwersytet Lubelski Jana Pawła II. Wydział Filozofii] |
| title_fullStr | Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej Stanisław Janeczek ; [Katolicki Uniwersytet Lubelski Jana Pawła II. Wydział Filozofii] |
| title_full_unstemmed | Edukacja oświeceniowa a szkoła tradycyjna z dziejów kultury intelektualnej i filozoficznej Stanisław Janeczek ; [Katolicki Uniwersytet Lubelski Jana Pawła II. Wydział Filozofii] |
| title_short | Edukacja oświeceniowa a szkoła tradycyjna |
| title_sort | edukacja oswieceniowa a szkola tradycyjna z dziejow kultury intelektualnej i filozoficznej |
| title_sub | z dziejów kultury intelektualnej i filozoficznej |
| topic | Edukacja / historia jhpk Szkoły / historia jhpk Edukacja - historia jhpk Szkoły - historia jhpk Schule (DE-588)4053474-1 gnd Bildungswesen (DE-588)4006681-2 gnd |
| topic_facet | Edukacja / historia Szkoły / historia Edukacja - historia Szkoły - historia Schule Bildungswesen |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016755433&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016755433&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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