Moralno obrazovanje kao uslov za praktikovanje slobode kod Kanta

Abstract

U radu se analizira Kantova koncepcija moralnog obrazovanja i uočava sledeće: 1) Kant svoju knjižicu posvećenu vaspitanju započinje tvrdnjom da čovek nije ništa drugo do ono što od njega načini vaspitanje. To znači da edukatibilnost nije tek jedna od ljudskih karakteristika, nego je najvažnija među njima. 2) Moralni razvoj je „beskonačni“ proces i odnosi se pre svega na ljudski rod u celini. Kako je moralno savršenstvo, kao večna težnja i ideal, nedostižno za pojedinca, obrazovanje stremi moralnom savršenstvu vrste. 3) Cilj moralnog obrazovanja pojedinca jeste zasnivanje i neprestano održavanje vrlog karaktera koji se ogleda u moralnoj zrelosti. Moralno zreo čovek pre svega vlada sobom, čime omogućava praktikovanje unutrašnje slobode. 4) Najveći izazov moralnom obrazovanju predstavlja čoveku urođena i ničim otuđiva klica zla s obzirom na to da ono treba da pokaže kako je moguće da jedno takvo biće napreduje u vrlini. 5) Kako celokupna upotreba, kao i zloupotreba, čovekove slobode zavisi od nastrojenosti njegove volje (Gesinnung), na njenom održavanju se mora neprestano raditi. Imajući u vidu da je moralno obrazovanje usmereno na ovo održavanje, zaključujemo da je ono uslov za praktikovanje slobode.

The paper analyzes Kant’s conception of moral education and observes the following: 1) Kant begins his booklet dedicated to education by claiming that man is nothing but what education makes of him. This means that educability is not just one of the hu man characteristics, but the most important one. 2) Moral development is an “infinite” process and refers to the human race as a whole. Due to the fact that moral perfec tion, as an eternal aspiration and ideal, is unattainable for an individual, education strives for the moral perfection of the entire human species, which is its ultimate goal. 3) The goal of the moral education of an individual is moral maturity. A morally mature person governs himself by taming the inclinations which enables the practice of his own inner freedom. 4) The greatest challenge to moral education is man’s innate and inalienable propensity to evil, because it should show how it is possible to perfect such a being. 5) Given that the entire use and misuse of human freedom depends on the attitude of a man’s will (Gesinnung), the main job of human beings is constant work on the maintenance of this will. Bearing in mind that moral education is focused on this maintenance, we conclude that the practice of inner freedom depends on it.