سير تحولي مكتب اومانيسم نو و تاثير آن بر تربيت ديني

انسان موجودي عقلاني و داراي زندگي¬ اجتماعي است كه كارهايش را بر¬خلاف حيوانات از روي عقل و تفكر انجام مي‌دهد؛ بنابراين در تعليم ¬و ¬تربيت با انساني سر¬ و¬كار داريم كه خود صاحب انديشه ¬و¬ خرد است و در فرايند برنامه-ريزي¬درسي بايد به اين ويژگي¬ها توجه گردد. هدف اصلي اين پژوهش، بررسي سير تحولي مكتب اومانيسم نو وتاثير آن برتعليم¬وتربيت ديني مي‌باشد. براي دستيابي به اين هدف، از روش پژوهش توصيفي–تحليلي بهره گرفته¬ شده ¬است. دراين مقاله در¬صدديم به پرسش¬هاي زيرپاسخ داده شود: 1) تاريخچه ي پيدايش اومانيسم و اومانيسم¬ نو به چه زماني برمي‌گردد ؟ 2) آثار تربيتي،آموزشي ،فرهنگي وعقيدتي اومانيسم¬ نو چيست؟ 3) آيا افكار اومانيستي در رساندن انسان به سعادت جايگاه قابل قبولي دارند؟

Humanism is the study of classical antiquity, at first in Italy and then spreading across Western Europe in the 14th, 15th, and 16th centuries. Renaissance humanism was a response to the utilitarian approach and what came to be depicted as the narrow pedantry associated with medieval scholasticism. Humanists sought to create a citizenry able to speak and write with eloquence and clarity and thus capable of engaging in the civic life of their communities and persuading others to virtuous and prudent actions. Early Italian humanism, which in many respects continued the grammatical and rhetorical traditions of the Middle Ages, not merely provided the old Trivium with a new and more ambitious name (Studia humanitatis), but also increased its actual scope, content and significance in the curriculum of the schools and universities and in its own extensive literary production. Heidegger s philosophical development began when he read Brentano and Aristotle, plus the latter s medieval scholastic interpreters. Indeed, Aristotle s demand in the Metaphysics to know what it is that unites all possible modes of Being (or ‘is-ness’) is, in many ways, the question that ignites and drives Heidegger s philosophy. From this platform he proceeded to engage deeply with Kant, Kierkegaard, Nietzsche, and, perhaps most importantly of all for his subsequent thinking in the 1920s, two further figures: Dilthey (whose stress on the role of interpretation and history in the study of human activity profoundly influenced Heidegger) and Husserl (whose understanding of phenomenology as a science of essences he was destined to reject).