natgillin/translations-raw huggingface dataset:
Ankomst til Thessaloniki lufthavn Transfer til hotellet Kort nat p� hotellet Morgenmad p� hotellet Med taxi til Cedefop F � r sfit e kontakt med deltagerne i Agora Agora VII: f�rste m � de Frokost Agora VII: second session Med taxi til hotellet Brusebad p� hotellet Telefonsamtale med familien hjemme Tur til Ψαροταβερνα ΙCTIRAGr�sk middag
Arrival Thessaloniki airport -0.20Transfer to the hotel 0.20-1.00Short night at the hotel 1.00-7.30Breakfast at the hotel 7.30-8.00Taxi trip to Cedefop 8.00-8.30First contacts with Agora participants 8.30-9.00Agora VII: first session 9.00-12.30Buffet lunch 12.30-14.30Agora VII: second session 14.30-18.30Taxi trip to the hotel 18.30-19.00Shower at the hotel 19.00-19.15Phone home and talk with family 19.15-19.30Trip to Ψαροταβερνα ΙCTIRA 19.30-20.00Greek dinner 20.00-24.00
Fra fritid fritid til til social social tid tid
From free to social time
Arbejdstid Arbejdstid FritidFritid Arbejdstid Arbejdstid - uddannelsestid Arbejdstid - uddannelsestid Fritid -uddannelsestid Arbejdstid - uddannelsestid Arbejdstid Fritid FritidFritid - arbejdstid Fritid - uddannelsestid
Arrival Thessaloniki airport -0.20Transfer to the hotel 0.20-1.00Short night at the hotel 1.00-7.30Breakfast at the hotel 7.30-8.00Taxi trip to CEDEFOP 8.00-8.30First contact with Agora participants 8.30-9.00Agora VII: first session 9.00-12.30Buffet lunch 12.30-14.30Agora VII: second session 14.30-18.30Taxi trip to the hotel 18.30-19.00Shower at the hotel 19.00-19.15Phone at home and talk with family 19.15-19.30Trip to Ψαροταβερνα ΙCTIRA 19.30-20.00Greek dinner 20.00-24.00
Ankomst til Thessaloniki lufthavn Transfer til hotellet Kort nat p� hotellet Morgenmad p� hotellet Med taxi til Cedefop F � r sfit e kontakt med deltagerne i Agora Agora VII: f�rste m � de Frokost Agora VII: second session Med taxi til hotellet Brusebad p� hotellet Telefonsamtale med familien hjemme Tur til Ψαροταβερνα ΙCTIRAGr�sk middag
Working time Working time Free time Free time Working time Working time - learning time Working time - learning time Free time - learning time Working time - learning time Working time Free time Free time Free time - working time Free time - learning time
Beregnes den samlede arbejdstid, er resultatet 10� time, tiden til l�ring udg�r 14 timer ogfritiden 12 timer.
If you add all the working time together you come to 10.5 hours, learning time represents 14hours and free time 12 hours.
L�gger man alle timerne sammen, har dagen, eller i det mindste den socialetid, i det mindste 36� time, selv om dagen kun har 24 timer.
If you add all that together, although there are only 24 hours in aday, your day, at least all the social time, had 36 hours and a half.
Forskellige
Social time diversity
Forskellige former for social former for social tid tid
Social time diversity
Tid til familie
Time for family
F�lelses- og seksualliv
Sentimental and sexual life
Uddannelsestid
Training time
Ser vi p� den sociale tid i historiens l�b, n�r vi frem til f�lgende:
Looking at social time in history, you could say:
(a) I oldtidens Gr�kenland var arbejde et udtryk for slaveri.
(a) In ancient Greece, labour was the mark of slavery.
Det der bet�d noget for borgernevar tilrettel�ggelsen af deres fritid: diskussioner, politik, sport, religion og filosofi.
What mattered to citizens was how toorganise their leisure time: discussions, politics, sport, religion and philosophy.
(b) I middelalderen var arbejde for de livegne. Herremanden gik i krig og forsvaredesamfundet, og de gejstlige bad for sj�lene.
(b) In the Middle Ages labour was for serfs, the Lord made war and defended society and theclergy prayed for the souls.
Arbejde var knyttet til arvesynden.
Labour was tied to the original sin.
(c) I reformationstiden underviste Luther og Calvin i arbejdets v�rdi, og opsparing oguddannelse var vigtig.
(c) In the Reformation period, Luther and Calvin taught the value of work and saving inaddition to learning was essential.
Arbejde var en vej til frelse.
Labour was a way to salvation.
(d) Under den industrielle revolution: if�lge de franske fysiokrater arbejdede natur ogmenneske sammen; if�lge Adam Smith skabte arbejdet rigdom; Hegel og Marx opfattedemennesket som den �store producent�.
(d) In the industrial revolution: for French physiocrats nature and man worked together; for Adam Smith, labour was the origin of wealth; for Hegel and Marx, man was the �greatproducer�.
Arbejdets urform var betalt arbejde.
The archetype of labour was paid labour.
Arbejde vardet prim�re aspekt i social samh�righed.
Labour was the prime aspect ofsocial cohesion.
Denne opstilling er selvf�lgelig ikke grundig nok og kan nemt kritiseres.
This review is of course hasty and easy to criticise.
Form�let med den erat pege p� nogle punkter til n�rmere overvejelse og diskussion.
Its aim is to identify points for furtherconsideration and discussion.
Hvad ang�r den sociale tid i dag, s� ser vi, at arbejdstiden neds�ttes, selv om denne tendens erfaldende, og der i nogle lande endog siden 1993/94 har v�ret en modsatrettet udvikling.
As far as social time today is concerned we see working hours are decreasing, although thistrend is slowing and since 1993/94, in some countries, developments are even going in theopposite direction.
Gennemsnitligt antal reelle arbejdstimer pr. år pr. beskæftiget person Samlet beskæftigelse
Average annual hours actually worked per personn in employment Total employment
Hvad ang�r arbejdstiden, udg�r deltidsarbejde en vigtig udvikling, og jeg har lagt m�rke til, atdet m�ske mere specielt er udbredt i Nederlandene end i andre lande.
One important development in working time is parttime work, and I noticed that is perhapseven more the case in the Netherlands than in some other countries.
Procentdelen afdeltidsbesk�ftigede stiger hurtigt i nogle OECD-lande.
Parttime employment asa percentage of total employment is spreading rapidly in some OECD countries.
Denne udvikling fremmes naturligvisaf virksomhedernes eftersp�rgsel efter st�rre arbejdsmarkedsfleksibilitet, og � det m� vi
It is of coursestimulated by demands from enterprises for more labour market flexibility, and, we must
indr�mme � ogs� af udbuddet.
admit, also in the supply.
Der er et stigende antal kvinder og m�nd, der gerne vilkombinere arbejde og familie � eller sociale opgaver p� en bedre m�de.
There is an increasing number of women, as well as men, whowould like to combine better work and other family or social responsibilities.
Deltidsbeskæftigelse som procentdel af den samlede beskæftigelse i nogle OECD-lande
Parttime employment as a percentage of total employment in some OECD countries
Betragter vi inddelingen af den sociale tid i livets l�b, s� har vi tendens til at blive iuddannelsessystemet l�ngere, n�r vi er unge, og til at reducere arbejdet, n�r vi bliver �ldre.Tallene nedenfor viser tydeligt, at de unge i dag bliver i undervisningssystemet i l�ngere tid.
Considering the breakdown of social time throughout life, we tend to stay longer in theeducation system when young, and less at work when more mature. The figures below clearlyindicate nowadays people stay longer in initial education.
Det komplement�re forhold mellem arbejde, uddannelse, fritid og tid til familien igennemhele livet er et andet aspekt af den sociale tid i dag.
The complementary relationship between work, education, leisure and family time throughoutthe life cycle is another point of social time today.
Til en vis grad er det ikke s� nemt atforetage �ndringer i den tid, der vedr�rer familielivet.
To a certain extent, this is not so easy tochange, as far as family life is concerned.
Men i forbindelse med arbejde,uddannelse og fritid kan der naturligvis foretages �ndringer i livets l�b, specielt i forbindelsemed uddannelse og arbejde.
But in work, education and leisure, relationships inthe life cycle might of course change, especially education and work.
Unge mennesker kan ikke tvinges til at arbejde, og �ldre harderes gr�nser.
Youngsters cannot beforced to work and older people have their limits.
AF nedenst�ende tabel ser vi, hvilken betydning arbejdet har for den enkelte.
In the table below, we see how important work is to people.
Vi ser, at derikke er store forskelle for de forskellige aldersgrupper, hhv. under og over 25 �r.
We see there are no bigdifferences for different age groups, less than 25 and over 25.
Selv om derer forskelle for nogle kategoriers vedkommende, som vi f.eks. kan se for dem, der er uden forarbejdsstyrken.
Although there are differencesfor some categories, as we can see, for example, for those out of work.
Men alt i alt viser det, at arbejde, l�nnet arbejde i almindelighed, stadig ervigtigt for alle kategorier og alle aldersgruppper.
But overall, thisindicates that work, paid work generally, remains important to all categories and all age groups.
25 og derover alle
25 and over
Arbejde udgør en persons vigtigste aktivitet
Work is a person’s most important activity
B e s k � f ti g e de A r b ej d s l � se Uden for arbejdsstyrken Alle
Employed Unemployed Out of labour force All
Det oldgr�ske problem eksisterer stadig.
The Ancient Greek problem is still there.
Dengang var der slaver til at g�re borgernesdagligdag nemmere og give dem fritid.
They had slaves to make citizens� daily lives easierand give them free time.
I dag er det den tekniske fremgang, som g�r arbejdetmindre anstrengende og giver os mere fritid.
Nowadays, it is technical progress which makes work less arduousand grants us more free time.
Den teknologiske udvikling �ger ikke kunproduktiviteten, men �ger ogs� arbejdets kvalitet og sikkerheden p� arbejdspladsen.Sp�rgsm�let bliver s� mere og mere, hvordan vi tilrettel�gger vor fritid.
Developing technology does not only increase productivity, italso increases the quality of work and safety at work. The question becomes then more andmore how do we organise our free time?
Jo h�jere uddannelse,vi har, desto bedre er vore chancer for at tilrettel�gge vort sociale liv tilfredsstillende, selv omenhver fritidsaktivitet har sin pris.
The higher our education, the better are our chancesof organising our social lives satisfactorily, although any leisure activity has a cost.
Vi har ogs� bedre udsigter til at f� et job, til adgang tilerhvervsrettet videreuddannelse og til en h�jere indkomst til anvendelse i fritiden.
We alsohave better prospects for getting a job, access to continuing vocational training, and higherdisposable income for our free time.
Den giver ikke l�sninger p� alle problemerne, selvom brochuren fra den franske arbejdsgiverforening MEDEF (tidligere CNPF) indeholderforslag til en praktisk start.
I sincerely hope our discussions will bring us towards more common analyses and agreementon basic points.
Som jeg f.eks. husker det fra diskussioner i Nederlandene og fra samtlige diskussioner i Frankrig, er det s�dan, at pr�ver man at opn� en god balance mellem de forskellige aspektervedr�rende uddannelse, fritid, arbejdstid og den hermed forbundne indkomst, fleksibilitet ogsikkerhed, s� kan man ikke undg� at g� i detalje og rejse vanskelige sp�rgsm�l.
As I remember from discussions in the Netherlands, and in all the discussions in France, forexample, if you try to provide a good balance between the different aspects of training, freetime, working time, and income which is related to that, and flexibility and security, you aregoing into detail and raising difficult questions.
Vi skal ikke her finde l�sninger p� alle sp�rgsm�l, men en god diskussion om degrundl�ggende aspekter kan v�re nyttig med henblik p� opn�else af konkrete l�sninger p�grundlag af forhandlinger og med henblik p� at st�tte den praktiske udvikling imedlemsstaterne.
We do not have to solve everything here, but a good discussion on what the basic elements aremight be helpful for coming to concrete solutions from negotiations and for supportingpractical developments in your countries.
Forh�bentlig kan denne Agora bidrage hertil.
Hopefully, this Agora will contribute to that.
Læring: hvor, hvornår, hvordan?
Learning: where, when and how?
Den klassiske tragedie, Corneilles Le Cid, Racines Andromaque karakteriseres af de treenheder tid, sted og handling.
Classical tragedies such as Corneille�s Le Cid or Racine�s Andromaque are marked by thetriple unity of time, place and action.
Den klassiske tragedie er uden tvivl smuk, men den er efter minringe mening d�dkedelig og ganske modsat det virkelige liv (3).
Classical tragedy is no doubt all very fine but it is, in myview, deadly boring and the very opposite of real life (3).
N�r man t�nker p� uddannelse, s� m� man sige til sig selv, at den er, som den er, men at denunder ingen omst�ndigheder har noget til f�lles med den klassiske tragedie.
Bearing this in mind, when we think about training, we need to say to ourselves that it is whatit is, and in any case has nothing in common with classical tragedy. In learning there is nounity, neither of time, nor of place, nor of action.
I forbindelse meduddannelse er der ikke nogen enhed � hverken tidens, stedets eller handlingens.
In order tolearn something, we have to be available and receptive, and not all human beings are receptive
»Det drejer sig kort og godt om at bygge bro og skabe forbindelser mellem aktører inden for erhvervsrettetuddannelse med henblik på at udvikle både grundlæggende erhvervsuddannelse og videreuddannelse, atstøtte de nyskabelser, som er mest lovende for borgerne, virksomhederne og samfundet som helhed – udenpå noget tidspunkt at forsøge at gennemtvinge et bestemt synspunkt og under hensyntagen til de mangeforskellige kulturer, lokale særegenheder, historiske forskelle mellem de medvirkende parter, regioner,nationer osv.«
�In sum, the project creates bridges and links among all ICVT actors in order to promote initial andcontinuing vocational training and to favour the most promising innovations for citizens, companies andsociety as a whole; this it does without attempting to impose one point of view – out of respect for thevariety of cultures, local characteristics, and historical differences between the actors, between religionsand nations, etc.�
Hensyntagen til forskellige synspunkter, til forskellige fremgangsm�der opfatter jeg som ledeordet i dennekollektive proces for l�ring og fremtidsplanl�gning, som Agora danner rammen om.
Respect for different points of view and different practices seems to me to be the keyword of the Agoracollective process of learning and building the future.
Jeg kan heller ikkelade v�re med at udtrykke min gl�de over her i form af overs�tterens anm�rkning at give ordet til etmedlem af en kategori, som ikke ofte bliver bedt om at tage ordet p� vore Agoraer, men som p� et ellerandet tidspunkt f�r m�deindl�ggene mellem h�nderne, enten til overs�ttelse eller revision, og som s�ledest�ller blandt de mest trofaste l�sere af vore Agora-dokumenter.
I cannot therefore resist giving the floor, in the formof a translator�s note, to a member of a profession who seldom speak in the Agoras, though all contributionspass through their hands for the purpose of revision or translation � so that they are among the most faithfulreaders of the Proceedings of the Agoras.
Hermed f�lger den e-mail, som vi harmodtaget fra en af vore overs�ttere, og som jeg betragter som pl�dering for tolerance og gensidigforst�else, og som desuden med rette fik mig til at rette opm�rksomheden mod et vigtigt punkt, som jeg sletikke har omtalt i mit indl�g.
Here is the e-mail message sent by one of our translators, which Iregard as a plea for tolerance and mutual understanding and which, rightly, was intended to draw myattention to an issue that had been totally ignored in my paper.
»Jeg er i færd med at ‘revidere’ en af dine tekster fra Agora VII med titlen »Læring: hvor, hvornår oghvordan?«, og jeg må indrømme, at det gør mig lidt ked af det..
�I am revising one of the texts for Agora 7, entitled "Learning: where, when and how?", and I must confessthat it makes me a little sad.
Hvad skal jeg tænkee, når jeg i det førsteafsnit læser, at »den klassiske tragedie er dødkedelig«?
What can I say when I see that you have written that "classical tragedy is deadlyboring"?
Har du aldrig, som jeg, som 14-årig haft tårer iøjnene, når en dygtig og engageret filosofilærer fortalte om Antigones død. Den eneste forbrydelse, hunhavde begået, var, at hun ville begrave sin bror, som var bystatens tyrans fjende.
Did you never, like me, have tears in your eyes at the age of 14 when a brilliant literature teacherwas recounting how Antigone, whose only crime was to want to bury her brother, the enemy of the ruler ofthe city, was put to death?
Har du aldrig haft enklump i halsen i forbindelse med Xenophons beskrivelse af perserkongen Kyros’ død (persernes, ikkegrækernes konge !)?
Did you never feel a lump in your throat at Xenophon’s account of the death of Cyrus, King of the Persians (the Persians, not the Greeks!)?
Det har jeg.
I did.
Uden Ødipus havde psykoanalysen ikke haft sin grundlæggende myte ...Og hvad skal jeg sige om Elektra, Orestes, Eurydike ?
Without Oedipus, psychoanalysis wouldnever have had its founding myth. And what of Electra, Orestes, Eurydice?
Eksempler, som der er tusindvis af, på børnskærlighed til deres forældre og ægteskabelig kærlighed (nå ja, og Andromaque ..., på ansvar og borgerlighæderlighed, på opofrelse for almenvellet ...
There are so many suchexamples of filial and conjugal love (ah, Andromache), of civic responsibility and honesty, of self-sacrificefor the common good.
Samlet set, alt det, vi ønsker at lære (LÆRE) vore børn.Undskyld, at jeg gør det meget (for ?) følesesbetonet, men det går mig nært !
In short, of everything that we want to teach (really TEACH) our children. Forgiveme for being a bit (too?) outspoken, but it upsets me!
Spørgsmålet er ikke kun»hvor, hvornår, hvordan?«, men også »hvad?« (overs.anm.)
It is not simply a question of "where, when and how",but also of "what" to teach.’ (ndt)
Vi l�rer hele tiden, og vi l�rer ikke alle det samme p� samme tid.
to the same things at the same time.
Der er ikke nogengrund til, at vor langsommere eller hurtigere fattevne indtr�der parallelt.
There is no a priorireason why our moments of dullness and flashes of genius should all coincide.
Det er derfor up�dagogisk og absurd at anvende det samme undervisningsskema p� alle b�rn.Nogle har nemt ved at l�re at sv�mme, n�r de er fire �r, andre n�r de er 15; nogle forst�rligninger med to ukendte, n�r de er otte �r, andre n�r de er 30 eller m�ske aldrig.
This being so, it is counter-educational and absurd to want to impose the same educationalprogrammes on all children. Some learn to swim at 4 years of age, others at 15; some willunderstand the meaning of equations with 2 unknowns at 8 years of age, others at 30, orindeed never.
I forbindelse med uddannelse er det s�ledes vigtigt at v�re opm�rksom p� graden afmodtagelighed hos den anden, eleven, praktikanten, den l�rende, uanset om det er et barneller en voksen.
In teaching, it is therefore necessary to be aware of the degree of receptivity of the other person� the pupil, the trainee or the graduate, the child or the adult.
Det er absurd at forestille sig, at man kan opdele den enkeltes liv i en l�rings-, en afpr�vnings- og en udrangeringsfase.
It is absurd to imagine thatindividuals� lives can be sliced up into a learning stage, a testing stage and a scrap-heap stage.
Livet er tilstr�kkeligt langt og rigt til at give den enkelte mulighed for at tilegne sig viden,opn� knowhow, l�re at beherske reaktioner og adf�rd.
Individual lives are long enough and varied enough to give everyone the opportunity toacquire knowledge, to adopt skills and to master reactions and behaviours.
Der er ikke nogen stedets enhed inden for uddannelse
No unity of place in learning
Man l�rer overalt.
We learn everywhere.
Man l�rer selvf�lgelig i skolen.
At school, of course.
Der l�rer man en masse ting, som manundertiden har sv�rt ved at sluge.
We learn all sorts of things there, which wesometimes find hard to swallow.
Men man l�rer ikke kun, n�r man sidder ved sin skrivepultog lytter til l�reren.
But we do not learn only if we are sitting at a desk listeningto the teacher.
Man l�rer f.eks. ogs� i skoleg�rden.
We learn in the playground, for example.
Man l�rer slang i skoleg�rden, menman l�rer ogs� reglerne for fodbold, basketball og andre gruppelege.
We learn to talk slang in breaks, butwe also learn the rules of football, basketball and many other group games.
Man l�rer m�ske at talev�rtslandets sprog, s�dan som det er tilf�ldet for min yngste s�n i den gr�ske skole.
Some of us learnto speak the language of the host country, like my small son at Greek school.
Og manl�rer ogs� noget s� vigtigt som forskellen mellem piger og drenge, respekt for hierarki, socialstatus osv.
And we alsolearn things as important as the difference between girls and boys, respect for hierarchy, oursocial status, and so on.
Man l�rer bestemt ogs� p� arbejdspladsen: Man l�rer ved arbejdsb�nken, p� kontoret,gennem kontakten med sine kolleger.
Obviously, we also learn at our place of work: we learn at the workbench, we learn in theoffice, and we learn from contacts with colleagues.
Der findes ikke et sted, hvor man ikke kan l�re noget.
There is nowhere where we cannot learn something.
P� gaden l�rer man som ganske ung atbed�mme de folk, man m�der, om man kan have tillid til dem eller ikke.
In the street, we learn at a very young ageto sum up the people we meet, those we can trust and those we cannot trust.
P� markedet l�rerman at se, om frugt og gr�ntsager, k�d og fisk er friske.
In the market, welearn how to tell whether fruit and vegetables, meat and fish are fresh.
I Cedefop harvi en Training Village, hvor vi kan l�re en masse, b�de faktisk viden og knowhow om,hvordan vi kan finde rundt i junglen af informationer, som vi oversv�mmes af.
At Cedefop, we have avirtual Training Village, where we learn a huge number of things, both factual knowledge andthe skills to find our way around the jungle of information that threatens to entangle us.
Jeg er altid overrasket over atkonstatere, hvor godt man kan �g�re sig overvejelser med sin fyldepen�.
I am always surprised to find how much we can �thinkwith our pen�.
Men man l�rer ogs� �by doing�, ved selv at tage fat.
But we also �learn by doing�, by putting the hand to the plough.
Vore bev�gelser formes, handlingensker gennem kontakten med ting, gennem kontakten med lyde, undertiden gennem denvisuelle kontakt. Man l�rer hurtighed, man l�rer regelm�ssighed, man l�rer pr�cision ved atdeltage i produktionsprocessen.
We learn to move, to handlethings with familiarity through contact with objects, sounds and, sometimes, visual images.We learn speed, we learn regularity, and we learn precision in production.
Heraf ogs� den interessante betegnelse produktionsskole, somdanskerne har givet skolen for unge, der er t�vende over for at l�re p� skole.Produktionsskole betyder ikke n�dvendigvis, at man l�rer at producere.
Hence the very oddname that the Danes have given to schools for children who find it difficult to cope withacademic learning: produktionsskole. �Production school� however is not a place wherechildren necessarily learn to �produce�.
Det betyder, at manher l�rer, hvordan en skole fungerer, at man her l�rer at acceptere at l�re.
It means that they learn about School, and learn toaccept learning.
Man l�rer ogs� ved at lege, og det skulle jeg nok have startet med at sige, da det er den f�rsteform for l�ring hos alle unge pattedyr.
We also learn by playing, with which I should no doubt have begun since it is the first form oflearning among all mammalian offspring.
Og jo mere pattedyrene leger, og jo l�ngere de leger,desto mere udviklede er deres intellektuelle evner.
The more mammals play, and the longer they play,the more developed are their intellectual faculties.
Der er kun et tilf�lde, hvor jeg virkelig tvivler p�, at man l�rer meget, nemlig n�r man sover� til trods for alt det, man har villet have os til at tro p� om underbevidst l�ring eller f.eks.l�ring under hypnose. Selv om dr�mme har p�dagogiske og heuristiske funktioner, somendnu ikke er belyst.
There is only one occasion when I genuinely doubt that we learn much: when we are asleep,despite everything we are asked to believe about subconscious learning and learning underhypnosis, for example, although dreams may have educational and heuristic functions thathave yet to be explored.