natgillin/translations-raw huggingface dataset:
3) I den kendte WRR­rapport 27 Basisvorming in het onderwijs ('s­Gravenhage 1986) er dette punkt næsten ikke behandlet, det er det derimod i Preadviezen over de relatie algemene basisvor­ming en beroepsopleiding (R. Bronneman­Hel­mers o.a.), Werkdocumenten Basisvorming in het onderwijs fs­Gravenhage'1986).
Government Policy, Basisvorming in het onder­ wijs (The Hague 1986), for example, virtually no attention is paid to this aspect. It is, however,
12) Konceptet »Risikogesellschaft« er formuleret af den vesttyske (arbejds)sociolog Beck. Se U. Beck: Risikogesellschaft. Auf dem Weg in eine andere Moderne (Frankfurt am Main 1986).
12 The term 'risk­taking society' was coined by the West German (industrial) sociologist U. Beck. See U. Beck: Risikogesellschaft. Auf dem Weg in eine andere Moderne (Frankfurt, 1986).
Vi bruger termen »risiko« i forbindelse med »samfund« med forbehold, fordi det er uklart, om denne term tilstrækkelig nuanceret udtrykker de kvalitative forskelle i risici (f.eks. risici som følge af våben- og reproduktionsteknologier, biografisk usikkerhed som følge af frakoblingen af undervisnings- og arbejdssystem og problematiseringen af forholdene mellem kønnene). Se den kritiske anmeldelse af: R. Roth, »Auf dem Weg in die Risikogesellschaft?«, Sozialwissenschaftliche Literaturrundschau 10(1987) 19-25.
We use the term 'risk' in conjunction with 'society' with some reservations, because it is unclear whether it reflects the qualitative difference in risks with sufficient subtlety (e.g. risks emanating from armament and reproduction technologies, biographical uncertainty due to the 'de­linking' of the education and employ­ment systems and the description of the pro­blems connected with sex ratios). For a critical discussion see: R. Roth, 'Auf dem Weg in die Risikogesellschaft?', Sozialwissenschaftliche Literaturrundschau 10 (1987) pp. 19­25.
4) Jf. B. van Onna, »Arbeid als leersituatie« i: G. Kraayvanger og B. van Onna ed.; Arbeid en le­ren, Bijdragen tot de volwasseneducatie (Baarn 1985).
Bronneman­Helmers et al., Werkdocumenten '3 See T. Jansen and Α. Loog, Educatief werk en basisvorming in het onderwijs (The Hague,
) Som eksempler på sådanne innovative tiltag kan nævnes den interdisciplinære postakademiske miljøuddannelse ved forskellige nederlandske universiteter eller det »Zukunftwerkstatt«, som er oprettet ved vesttyske folkehøjskoler. Jf. mht. sidstnævnte: Zukunftphantasien — (k)ein modischer Trend? Landesinstitut für Schule und Weiterbildung (Soest 1987).
M Examples of such innovative practices are the interdisciplinary post­graduate environmental training provided by various Dutch universities and the 'Workshop of the Future' organized by West German adult education centres. On the latter see: Zukunftsphantasien — (k)ein modischer Trend? Landesinstitut für Schule und Weiterbildung (Soest, 1987).
Om uddannelsens fremtid i Europa •
The future of education in Europe
Indlæg ved professor dr. Alfred Grosser, Paris, på den 2. europæiske videreuddannelseskon­gres, Berlin, 27.­28. oktober 1988
Statement by Professor Alfred Grosser, Paris, at the 2nd European Congress on Continuing Education and Training, held in Berlin on 27 and 28 October 1988 n France some members of the country's future élite have very little desire to take a general look àt the
Det er noget jeg har oplevet på Ecole Na­tionale dAdministration, og jeg har ople­vet det på vores største handelshøjskole: Teknik — ja, videreuddannelse — glim­rende, faglige fremtidsudsigter — ja, men principielle overvejelser der omfatter de unge selv, det har meget mindre inter­esse, og da navnlig, når man ikke får ka­rakter for det eller points til eksamen.
I have noticed this at our Ecole Nationale d'Administration and at our largest commercial college: the attitude is technology — yes, continuing training — wonderful, future propects — yes, but fundamental reflection casting doubt on oneself is of far less interest, especially if it doesn't bring you any marks in the examinations.
Vi må holde fast ved, at uddannelse og vide­reuddannelse ikke kun er beregnet for dem, der står nederst og som man gerne vil hjælpe, men også for dem, der engang vil stå øverst.
We must insist that initial and continuing training are not only meant for those at the bottom of the ladder whom we would like to help but also for those at the top.
De skal nemlig hjælpes til at forstå samfundet og samtidig forstå, hvor i rækken de befinder sig.
They must be helped to understand society and thus to understand where they are.
De er fremtidens arbejdsgivere, som aldrig har haft så meget som en times undervisning om sociallovgivning, men de vil stå i spidsen af en virksomhed. Og
These are the employers of tomorrow. Although they will have never attended a single lecture on social legislation, they will nevertheless be in charge of some enterprise.
Alfred Grosser hvis man spørger, hvorfor vores jernba­nestrejke i vinteren 86/87 gik i hårdknu­de, så er det en del af svaret.
And this partly explains why the French railwaymen's strike in the
Den Tyske Boghandels Fredspris 1975.
Member of the Board of Governors of the European Cultural Foundation, Amsterdam, and of the Scientific Council of the European University Institute, Florence Political columnist for Le Monde, La Croix and L 'Expansion A warded the Peace Prize of the German book trade in 1975
Der findes en række sammenhænge som trænger til opklaring.
There are a number of interrelated factors requiring clarification.
Nationen er af væ­sentlig betydning.
The nation is of fundamental importance.
Men der findes også andet, kvinderne for eksempel.
However there are other factors — women, for ex ample.
I For­bundsrepublikken Tyskland er kvinder nok så militante i dag, nogle gange for mi­litante efter min smag.
In the Federal Republic of Germany women are very aggressive, sometimes too aggressive to my mind.
Efter århundre­ders opdragelse og anf/'­uddannelse, del­vis givet af kirken, er ydmyghed dog fort­sat den største dyd.
Nevertheless, despite centuries of educa tion and counter-training, partly by the churches, humility remains the greatest "virtue.
Det volder mig overordentlig stort be svær at forklare i Frankrig, hvorfor der i Forbundsrepublikken Tyskland findes denne flugt for medansvar.
so many people in the Federal Republic want nothing to do with shared responsibility.
Hvis jeg var borger i Forbundsrepublikken, ville jeg tion, nemlig at sætte lighedstegn mellem erhverv og kald.
If I were a citizen of the Federal Republic, I would have been rather ashamed when the Nobel Peace prize was awarded to the UN peace corps three
Som om mennesket havde nok i familielivet, i sine opgaver og pligter i familie og erhverv.
Let me give you two examples from my work in continuing education and train ing.
Vi er også borgere, vi er også en del af samfundet.
A few weeks ago I was at a con-
En lille historie, der skal være sand: På et amerikansk universitet udføres følgende eksperiment. Der skrives et essay. Det mangfoldiggøres i hundrede eksemplarer.
Let me tell you a little story, which is supposed to be true. The following experiment was conducted at an American university.
Hundrede piger får eksemplarerne. Halvtreds af dem får at vide at essayets forfatter er en mand.
Fifty were told the author of the essay was a boy, the other 50 that the author was a girl.
De andre halvtreds får at vide at forfatteren er en pige.
The vast majority of those who were told the author was a boy found the essay in telligent.
Det store flertal af dem, der havde fået at vide at det var en mand, synes essayet er intelligent, de fleste af de 50 piger, der fik at vide at forfatteren var en pige, synes es sayet er dumt.
Most of the 50 girls who were told the author was a girl thought it was stupid.
Dette er resultatet af år hundreders målrettet opdragelse.
That is the result of centuries of a certain kind of upbringing.
Det, der er tale om, er ikke alene diskriminering fra mændenes side, der findes også en vedvarende, indøvet undervurdering af sig selv på den anden side.
It is not only a question of discrimination of women by men but also of long-lived and habitual self-derogation by women themselves.
Pigernes op dragelse, kvindernes uddannelse bør ikke kun omfatte kundskaber, men skal også lære dem at forstå, at de er mere værd end hvad man har fortalt dem.
The upbringing of girls and the training of women is not only a matter of learning; it is also a question of understanding that one is worth more than one has been told.
I nogle samfund foregår det allerede på denne måde.
In some societies this is already increasingly the case.
Men når man ser på Spanien, Portugal el ler Grækenland i dag, er man på dette område ikke nået længere end, hvor man befandt sig for et par årtier siden i England eller Tyskland.
But the situation in Spain, Portugal or Greece is the same today as it was in the United Kingdom or Germany a few decades ago.
Hele processen for at man sætter tilstrækkelig pris på sig selv er fortsat på et tidligt stadium.
Most of the work to teach people selfrespect has still to be done.
Det er også uddannelse, det er oplysning.
This too is training and should also be part of education.
Og det er på denne baggrund at vi må overveje, hvad i baserer vores virke på.
And I always say in France — and this is educa tion — that, because of Hitler, it is almost inconceivable that German soldiers will be sent outside Europe.
Jeg skal nævne to eksempler fra mit arbejde som underviser inden for efteruddannelse. dannelse.
To create Europe, it is absolutely essential to explain the circumstances in which others live.
Ved sådanne lejligheder plejer jeg at sige til franskmændene — og det er oplysningsarbejde — at det er næsten utænkeligt, at tyske soldater sendes til de stinationer uden for Europa, fordi der fandtes en mand som Hitler i fortiden.
They have formed an association {Police et Humanisme) and had met to consider how the police can be organized in such a way that excesses can be prevented and what should be done if they occur, how a policeman should con ceptualize his profession without being naive, but to ensure that the legitimacy of the power he has to exercise is not af fected by its being used illegitimately.
Selvfølgelig drejer det sig blandt andet om nationen, om det nationale tilhørsforhold.
There is of course also the question of the nation and the sense of belonging to a na tion.
Her vil jeg gerne nævne Frankrig og Forbundsrepublikken Tyskland som eksempler.
Let us take France and the Federal Republic as examples.
I Frankrig er man en gang imellem nødt til at overbevise den ene el ler anden om, at vi måske slet ikke er den stormagt, som mange fortsat tror.
In France, many people still take a lot of convincing that we are not perhaps so much of a super power as they would like to believe.
Det er vel ikke helt normalt at f.eks. general de Gaulle en aftenstund i anledning af det nye år fortalte os at »vore målsætninger — fordi de er franske — ligger i alle men neskers interesse«. På dette felt er der me get, der bør pilles ved.
It was not, after all, absolutely normal when, for example, General de Gaulle told us one New Year's Eve that 'our goals, because we are French, are in the interests of all mankind'.
Men den nationalt centrerede opdragelse har på den anden side bragt mindst to fordele.
But this education centred on 'la nation' did at least have two advantages.
En af fordelene ligger i den nationalistiske historie undervisning, som også jeg har modtaget og tilegnet mig, og takket være denne historieundervisning i grundskolen er jeg blevet 100% franskmand.
One lay in the nationalistic teaching of the nation's history, which I myself experienced and assimilated. Thanks to those history lessons at primary school, I have become a French man through and through.
Da jeg i en fo relæsning for første gang udtalte »... i 1914 har vi...« mente jeg selvfølgelig den franske armé, selv om min far har været tysk militærlæge (i fire år).
When I first said in a lecture 'in 1914 we did so and so', I was, of course, referring to the French army, although my father was a captain in the German medical corps for four years.
Takket være denne nationalistiske opdragelse er Jeanne d'Arc virkelig min oldemor, og Napoleon virkelig min bedstefar, mens Goethe for mig er en indimellem interessant, ofte kedelig, men i hvert fald uden landsk digter.
Thanks to this nationalistic educa tion Joan of Arc really is my great-grandmother, Napoleon really is my grandfather, and Goethe is for me a sometimes interesting, an often boring, but certainly a foreign poet!
Når kendskabet til historiske forudsætninger for en bestemt holdning ikke ud bredes gennem skolen, er det vores opgave at oplyse herom for at Europa kan blive til.
And the second advantage is a sense of shared responsibility for the world.
Det er absolut nødvendigt at skaffe klarhed om de andres forhold, så vi kan skabe Europa.
I have great difficulty explaining in France why
Og den anden fordel er en sans for en slags medansvarsfølelse for hele verden.
We must try to undo what has become a sad Lutheran tradition in Germany, namely the equation of occupation and vocation, as if there were no more to man than his family life, his tasks and his obligations in family life and at work.
Vi må forsøge at aflive det som i Tysk land er en bedrøvelig lutheransk tradi-
He is also a citizen and a member of society.
For nogle uger siden var jeg på et møde i Centralorganisationen af Tekniske Fo reninger. Det var ingeniører, teknologer etc, som skulle drøfte spørgsmål om kring teknikernes etiske ansvar.
This is part of the professional ethos of a society in which it is sometimes automatically thought that either people know what to do in their work or we throw them out.
Det sy nes jeg er ægte oplysningsarbejde.
For me, it is like entering
Om de er troende eller fritænkere er meget vanskeligt at konstatere, fordi det ikke er fint at erklære sig for fritænker.
2 a ghetto in an attempt to help, to break down the walls surrounding that ghetto.
I Frankrig udføres i dag omfattende fælles aktiviteter af den katolske og den meget lille evangeliske kirke.
Protestant Church are engaged in a very wide range of joint activities.
De taler samme sprog.
They speak the same language.
I denne tekst dre jer det sig om, at der i skolerne skal ske en åbning over for andre kulturer, andre re ligioner.
It calls for children to be taught about other cultures and religions at school.
Det gælder ikke alene menneskerettighederne, men også en under stregning af retten til arbejde, et arbejde der giver mulighed for udfoldelse (épanouissement).
It is a question not only of human rights but also of emphasizing the right to work, the type of work in which the individual can develop his potential (épanouissement).
Det drejer sig om de kristnes pligt til at engagere sig, ikke ved at sige at de er kristne, men ved en kristen an svarlighed, ved at gå ind for sagen i ret færdighedens navn og sammen med mennesker, der ikke har samme tro.
It is a question of the Christian's duty to commit himself, not by saying 'I am a Christian', but by accepting his Christian responsibility to stand up for work of this kind in the name of justice, and to do so with people who are non­believers.
Vi går ind for at gøre mennesker mere fri. Deres frihed skal udvides gennem viden og erkendelser under to forudsætninger: For det første skal de ikke betragte denne frihed som noget man kan bruge til hvad som helst.
I do not know if you can imagine how many occupational and status ghettoes we have in the Federal Republic of Ger­many.
Jeg har i og for sig ikke noget imod skilsmisser. Det kunne jeg slet ikke, for så havde jeg ikke flere venner i Tysk land.
It is not only a question of the ghettoes of the Middle Ages.
Man har nemlig benyttet sin frihed til at gøre no get, der skal vare ved.
And both these phenomena must be overcome by both sides.
Dette er også et spørgsmål, der vedrører erhvervsuddan nelsen.
This is true of ethnic minorities just as it is true of occupations.
Såfremt vi, som det var tilfældet i slutningen af tresserne, siger at frihed er, at man kan gøre det ene i dag og noget an det i morgen, er det en asocial frihed, en frihed som ikke længere er forpligtende.
Reflecting on occupations with a sense of responsibility towards society as a whole is part of our work as trainers.
Vanskeligheden ligger i at frigøre men nesker for deres bindinger, for deres vil kår uden at fjerne dem fra samfundet, uden at de bliver isolerede uden håb, mål og med. Alt dette hører til videreuddannelsen. nelsen.
Talking about young workers who cannot find jobs also has something to do with how other social groups view themselves and isolate themselves.
Jeg ved ikke, om De har en forestilling om, hvor mange professionsghettoer og standsghettoer der findes i Forbundsrepublikken Tyskland. Jeg tænker ikke på Middelalderens ghettoer, men jeg tænker bl.a. også på et eller flere kvarterer i New York, når jeg siger, at en ghetto opstår ved at udelukke andre, men også samtidig ved at afsondre sig selv.
I have nothing against divorce in itself, which is just as well, or I would not have any friends left in Ger­many.
Og begge dele må søges overvundet fra begge sider.
Freedom in its highest form is the eventual conversion of freedom into a commitment.
Det gælder for de etniske mindretal lige som for professionerne.
This is also a question of vocational training.
Selvrefleksion af pro fessionen i en samfundsrelateret ansvar lighed hører til vort arbejde som undervisere.
If we say, as we did in the late 1960s, that freedom consists in being able to do one thing today and the opposite tomorrow, then that it is an an­tisocial freedom, a freedom that no longer involves any commitment.
Når der tales om unge arbejdere, der ikke kan finde et arbejde, har det også no get at gøre med, hvordan andre samfundsgrupper opfatter sig selv og afsondrer sig.
The difficulty lies in freeing people from their ties, from the factors that determined their actions, without wrenching them out of society, without isolating them — in other words, without depriving them of all hope and purpose.
Johannes Paul II sagde 1980 i Paris, at frihed, lighed, broderskab, den franske revolutions værdier, også er kristne værdier.
In 1980 Pope John Paul II said in Paris that the values of the French Revolution — liberty, equality and fraternity — are also Christian values.
Paverne fra det 19. århundrede — jeg har hørt det med mine egne ører — vendte sig i deres grave som dervisher.
The popes of the 19th century, so I have been told, turned in their graves like dervishes at the very thought.
Men denne kirkens nyopdagelse af kristne værdier i den forstand, at det er den lidende, den undertrykte, der er næsten, selv om han ikke er kristen og selv om han undertrykkes af kristne, er også noget som vedrører os alle i vort uddannelsesarbejde.
But this rediscovery of Chri­stian values by the Churches in the sense that the suffering, the oppressed are our neighbours, even if they are not Chri­stians and even if they are oppressed by Christians, is also something of concern to us all in our training activities.
Dette arbejde er baseret på grundværdier, som man i dag heldigvis er temmelig enige om.
This work is based on fundamental values on which, I am glad to say, there is a fair measure of agreement nowadays.
I Frankrig findes dels troende og dels fritænkere, ateister med en humanistisk livsanskuelse.
In France there are believers and non­believers, atheists with humanistic prin­ciples.
I Forbundsrepublikken findes kun de, der betaler skat til den evangeliske kirke eller den katolske
In the Federal Republic there are only those who pay church tax to the Pro­testant or the Catholic Church.
Og hvis De nu tror, at videreuddannelse kun vedrører erhvervsuddannelse, så har De taget fejl.
And if you thought continuing training was just vocational training, you were wrong.
Og hvis De tror, at erhvervs uddannelse ikke har noget med oplysning at gøre, så har De også taget fejl.
And if you think vocational train­ing is not part of education, you are wrong again.
Jeg håber at jeg har kunnet overbevise Dem om, at begge dele hører sammen og udgør et hele.
I hope I have shown you that the two belong together.
Undervisere og uddannere Hvad er forskellen?
father or mother who takes a child by the hand to ford the river shallows, to cross a road or to use
aderen eller moderen, der holder barnet i hånden for at gå igennem vadestedet, over landevejen eller
A a pedestrian crossing at a junction is reproducing the oldest of all the hundreds of gestures in the educational relation ship, the gesture that links the parent to the child, the teacher to the taught.
Skylla og i Charybdis, helt ned til rangstigens bund: teknisk og erhvervsfaglig ud dannelse.
more to do with the individual than with the group. Learning a trade, gaining manual skill in a vocation, the social recognition of such skill expressed in financial benefits, the outward symbols of this recognition such as diplomas and paper qualifications: these were some of the values that the new techniques helped to bring to the largest possible numbers.
F hverv, beherskelse af et håndværk, social anerkendelse deraf i form af finansielle fordele og ydre tegn på denne anerkendelse.
The reputation of a school was measured by the formal nature of its syllabus: Greek and Latin, Latin and mathematics, Latin and science, mathematics on its own, economics.
Eksamensbeviser etc. udgør en del af disse værdier, som ny teknik skal bidrage til at udbrede til det størst mulige antal mennesker.
A pupil failing his examinations was regard ed as falling from grace; he would slide down the scale of values to the bottom level, to technical education and voca tional education.
over gaden i fodgængerovergangen er et eksempel på en af de tusind ting, der ud gør den ældste pædagogiske relation, som knytter forældre og børn sammen, den, der lærer fra sig, og den, der tilegner sig viden.
Only in relatively recent times have the family's educational responsibilities been transferred to specialist teaching establishments. Free, compulsory primary education is not yet a century old in Belgium, and State-run vocational and technical education was in general in troduced after the Second World War.
I Belgien vandt pædagogerne en stor sejr i halvtredserne, da de fik indført betegnelsen »teknisk gymnasium« for de tekniske skolers undervisning.
In Belgium, it was a major victory for educational reformers when in the 1950s technical education was renamed 'technical humanities'.
Det blev faktisk indledningen til en opvurdering, og man sammenblandede demokratisering af un dervisningen med formalisering af pro grammerne.
In practice it was the beginning of an upward move, in which the democratization of education was combined with a greater formality of curricula.
Med ændrede betegnelser oplevedes samme udvikling i Sydeuropa, hvor selve navnet »erhvervsuddannelse« eller slet og ret uddannelse knytter sig til tilegnelse af håndelag, praktisk viden og kunnen.
Under different names, the same process was occurring in southern European countries.
Overdragelsen af pædagogisk kompetence fra familien til særlige pædagogiske in stitutioner er af relativt ny dato, da den gratis og pligtige folkeskole end ikke er hundrede år gammel, og den statslige erhvervs- og fagskoleuddannelse først indførtes efter Anden Verdenskrig.
The very term 'vocational training', or 'training' pure and simple, was attached to the learning of manual skills and the whole range of practical expertise.
Fagskolen, »die Realschule«, i tysk for stand, var derfor noget andet end den humanistiske skole, der søgtes af den magthavende elite.
The vocational school — 'real' school as the Germans have it — was not, then, in the mainstream of the schools where the children of the élite in power studied the humanities.
Den er udgangspunktet for og imødekommelsen af det erhvervsfaglige uddannelsesbehov hos arbejderne, der udgør et nyt element på det under opbygning værende arbejdsmarked, der kræver forskelligartede kvalifikationer af hver enkelt.
It was a new departure, a response to the need for vocational train ing among groups of workers newly arrived on a labour market that was becoming organized, a market that demanded more diversified skills from each in dividual.