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ANALISE VAN DIE OPVOEDINGSITUASIE:
ONTWIKKELING VAN 1969 TOT 1987 EN UNISA-NAVORSING
WAT DAARUIT VOORTGEVLOEI HET
Die doel van hierdie paragraaf is om aan te toon hoe die bedinking van die opvoedingswerklikheid gevorder het vanaf 1969 tot 1987. Die volgende sal aangetoon word:
1.1	Hoe daar geleidelik en in 'n toenemende mate meer essensies en strukture van die pedagogiese situasie raakgesien is deur telkens tersaaklike vrae te vra en om dan werklikheidsgetroue antwoorde te soek.
1.2	Die Fundamentele Pedagogiek kwalifiseer as 'n wysgerige dissipline en vra daarom na begronding, dus na moontlikheidsvoorwaardes. Aangesien opvoeding 'n uitsluitlik menslike gebeure is, word daar gevra na antropologiese voorwaardes daaroor, maar dan 'n antropologie wat ontologiese status het.
1.3	Die begrippe kategorie en kriterium was veral vanaf 1968 prominent in die literatuur, maar toereikend helder formulering en uitleg het ontbreek. Hieraan is doelbewus gewerk en tans funksioneer hierdie twee begrippe effektief in die pedagogiekdenke.
1.4	'n Betekenisvolle ontwikkeling ten aansien van fenomenologie het plaasgevind deurdat daar beweeg is van 'n blote fenomenologiese benadering tot 'n fenomenologiese metode met skerp funksionele stappe, met besondere betekenis vir die ontwerp van navorsingsprogramme en met 'n bevredigende plasing binne 'n lewensopvatlike raamwerk.
2.	DIE PEDAGOGIESE SITUASIE
2.1	Die verhoudinge as struktuurvoorwaardes vir opvoeding is die volgende:
2.2	Die verloop van die opvoedingsgebeure is soos volg raakgesien:
2.3	Die opvoedingsdoel is as volwassenheid beskryf en die volgende kenmerke van volwassenheid (1961) is aangeteken:
2.3.1	Sinvolheid van bestaan
2.3.2	Selfbeoordeling en selfbegrip
2.3.4	Sedelik-selfstandige besluitvorming en verantwoordelike handeling
3.	1969. DIE EERSTE VRAE ONTSTAAN TEN AANSIEN VAN DIE PEDAGOGIESE SITUASIE
3.1	Verhoudinge as struktuurvoorwaardes. Kan dié saak eenvoudiger verwoord word?
3.2	Verloop van die gebeure.
3.2.1	Omgang: Is dit 'n oorgang na opvoeding of is dit 'n oorgang na doelbewuste opvoeding?
3.2.3	Ingryping: Is dié twee essensies nie deel van 'n gemeenskaplike struktuur nie?
3.2.5	Terugkeer na omgang
3.2.6	Is daar nie 'n verdere verloop moontlik nie omdat opvoeders en opvoedelinge nie voortdurend in mekaar se teenwoordigheid verkeer nie?
4.	DIE EERSTE ANTWOORDE
Die eerste antwoorde ten aansien van die pedagogiese situasie:
4.1.3	Begrypingsverhouding, kan geld as verskerping, (Begryping is meer as 'n kognitiewe ken).
4.2.1	Omgang (omgangsverhouding)
Dit is reeds opvoeding en dien as moontlikheidsvoorwaarde vir doelbewuste opvoeding.
4.2.2	Ontmoeting (ontmoetingsverhouding)
4.2.3	Pedagogiese bemoeienis
4.2.3.2	Instemming, wat gevolg kan word deur:
4.2.4	Periodieke verlating.
5.	DIE TWEEDE RONDTE VRAE
Die volgende vraag verskyn in die opvoedingswerklikheid: Is kinders en volwassenes nie saam bedrywig nie?
Ten aansien van die oorgang tussen ontmoeting en bemoeienis, moet die volgende gevra word: Is die oorgang vanaf ontmoeting na bemoeienis outomaties (proses-matig) of vereis dit 'n beslissing?
Engagement (opneem van bemoeienisverantwoordelikheid) as verloopstruktuur na ontmoeting, nodig).
6.	TWEEDE RONDTE ANTWOORDE
6.1.3	Genormeerde lyflikheid
Is lewensopvatlike inhoudgewing vir verlewendiging van hierdie bedrywighede moontlik en het lewensopvatlikheid nie moontlik struktuurstatus nie (1979)?
8.	ANTWOORD OP DIE VRAAG OOR LEWENSOPVATLIKHEID SE STRUKTUURSTATUS
9.	BESWARE WAT GEOPPER IS DEUR SOMMIGE PEDAGOGIEKERS
9.1	Essensies van essensies
Essensies van essensies is nie moontlik nie omdat 'n essensie 'n onherleibare werklikheid (ontisiteit) is.
(i)	op gesigswaarde lyk dit na 'n geldige beswaar
(ii)	'n essensie word telkens weer as gebeure fenomenologies bekyk en die essensies daarvan aan die lig gebring.
(i)	sinsamehange (van die begin af)
(iv)	ko-eksistensialiteit, en dat
(v)	essensies wyses van lewe is.
10.	VERDERE VRAE 1977/1979
10.1	Langs welke weg word fundamenteel-pedagogiese essensies praktyk in die klaskamer?
10.1.1	1977: Antwoord
10.1.2	1979: Antwoord
(ii)	werklikheidsverhoudinge, verwerklik word.
10.2	Opvoedende onderwys word nou gesien as gesamentlike verwerkliking van
-	fundamenteel-pedagogiese essensies
11.	'N VERDERE VRAAG 1981/1982
11.1	Eerste antwoord
11.2	Tweede antwoord
byvoorbeeld: medesyn, gevoelsmatige betrokkenheid, refleksie, tydbewussyn, beagting, verantwoordelikheid, vraende-in-die-wêreld-wees, bevraagdheid, ontologiese lewe en fenomenologiese lewe.
12.	NOG VERDERE VRAE 1985/1986
12.1	Hoe kan Fundamentele Pedagogiek 'n bydrae maak tot kurrikulumstudie?
(i)	die verband tussen fenomenologiese metode en kurrikulumstudie
(ii)	uitsprake oor kurrikulering
(iii)	kurrikulumstudie in die ligveld van kultuuressensies
(iv)	kurrikulumstudie en pedagogiese essensies
12.2	Watter besondere bydrae kan Fundamentele Pedagogiek maak tot die beskerming van kindwaardigheid?
moet daar nou beweeg word na
OPVOEDING = DIE PEDAGOGIESE + DIE ANDRAGOGIESE?
14.1	Begronding voor 1969
(i)	opvoeding slegs 'n antropologiese gebeure is
(ii)	opvoeding 'n synsmodus ('n wyse van wees) is
(iii)	die pedagogiese verwys op onontkenbare wyse na die antropologiese
(iv)	'n ontologie van die mens is 'n bedinking van menswees deur outentieke antropologiese kategorieë te gebruik
(v)	die oerfeite van synsopenheid en van menswees as in-die-wêreld-wees onderskei die mens radikaal van nie-menslike syndes
(vi)	ontologiese kategorieë is onder andere wording, vryheid, persoon, eksistensie, etisiteit, selfbewussyn, behoorlikheidsbewussyn, verantwoordelikheid, temporaliteit, wêreld, ensovoorts
(vii)	die pedagogiese funderingsvraag is die vraag na ontologies-antropologiese gronde.
14.2	Eerste vraag ten aansien van begronding: 1969/1973
(i)	ontologies dui op die werklik essensiële van syndes (alles wat is)
(ii)	ontologies-antroplogies (of: ontologiese antropologie) = 'n menskunde wat gerig is op die werklik essensiële van menslike in-die-wêreld-wees
(iii)	antropologies dui op die werklik essensiële van menswees
(iv)	antropologies-pedagogies (of: antropologiese pedagogiese pendagogiek) ('n toelaatbare toutologie) = beklemtoning van die spesifiek menslike van die opvoeding, of: dat opvoeding slegs 'n menslike saak is.
*(ii) = (iv) opvoeding is 'n spesifiek menslike wyse van in-die-wêreld-wees.
14.3	Tweede vraag ten aansien van begronding
(i)	die ontologiese bepaal die antropologiese (daardie antropologie wat hom besig hou met die werklik essensiële van menswees het ontologiese status)
(ii)	die antropologiese bepaal die pedagogiese (daardie pedagogiek wat hom besig hou met opvoeding as slegs menslike aangeleentheid, het antropologiese status)
(iii)	die ontologiese bepaal die pedagogiese (daardie pedagogiek wat hom besig hou met die werklik essensiële van opvoeding het ontologiese status)
(iv)	begryping van die ontologies-antropologies-pedagogiese is die skerpste langs fenomenologiese weg moontlik.
14.4	Derde vraag ten aansien van begronding
(i)	In-die-wêreld-wees is die oorspronklike synskenmerk van die mens en dui op die geheel van verhoudinge wat deur hom in sy leefwêreld ontwerp word of: In-die-wêreld-wees is die algemene moontlikheidsvoorwaarde vir al die wyses van menswees
(ii)	Beantwoording van die volgende vrae dui die verband aan:
(a)	Op grond waarvan is wyses van menswees wat as antroplogiese kategorieë aangewend kan word, moontlik?
Op grond van die mens se in-die-wêreld-wees.
(b)	Op grond waarvan is opvoedingshandelinge wat as pedagogiese kategorieë aangewend kan word, moontlik?
14.5	Vierde vraag
Dit is uitsprake, predikabilia, segbaarhede of segsmoontlikhede wat die essensies van 'n saak openbaar. Pedagogiese kategorieë is die uitspreek
van die pedagogiese in sy oer-fenomenaliteit.
(i)	om essensies aan (in) die lig te bring en te verwoord, het 'n mens lig nodig
(ii)	essensies word denkend (deur bedenking) aan die lig gebring en verwoord en daarom is denkligte nodig, of skerper gestel: beligtende denk-middele (middele vir die denke vir sy beligtingstaak en verwoordings-opdrag.
(iii)	'n Etimologiese analise werp verdere lig:
Grieks:	kategoria	=	gronduitspraak
kata	=	van bo af op iets af, dus 'n blik op iets
agora	=	die openlike
agoreuin	=	om openlik te spreek
katogorein	=	'n blik op iets om dit soos dit is te open en openbaar te maak.
14.6	Vyfde vraag
-	Die vraagstukke van kategorieë en kriteria-ontwerp is nie dieselfde nie.
-	Hulle is geensins vreemd aan mekaar of mekaar teensprekend nie, maar eerder mekaar veronderstellend en aanvullend.
-	Kategorieë-ontwerp is 'n bedinkingsaangeleentheid sonder meer.
-	Kriteria-ontwerp is ook 'n saak van bedinking.
-	Kategorieë-ontwerp geskied met die oog op die aan die lig bring van segbaarhede wat die pedagogiese in sy essensialiteit kan uitspreek.
-	Kriteria-ontwerp geskied met die oog op waardering in die vorm van beoordeling van die aktuele gebeure in die konkrete situasie.
-	Kategorieë gaan oor die heldere verskyning van die pedagogiese as sodanig.
-	Kriteria gaan oor pedagogiese toelaatbaarheid of ontoelaatbaarheid.
-	Beide kategorieë en kriteria lê verwortel in die ontiese gestruk-tureerdheid van die pedagogiese self, is dus ontisiteite wat ontologies kan en moet verantwoord word.
15.	VERDERE VRAE OOR DIE VERBAND KATEGORIEë/KRITERIA (NA 1969)
15.1	Watter boodskap spreek uit die volgende ooreenkomste tussen kategorieë en kriteria?
15.1.1	Veronderstel mekaar
15.1.2	Albei verskyn vanweë bedinking
15.1.2	Albei is ontisiteite wat ontologies verklaar kan word.
-	normatiwiteit en normsentrisiteit
-	veilige ruimte en geslaagdheid van affektiewe geborgenheid
-	vryheid tot verantwoordelikheid en verowering van vryheid
-	normatiwiteit en behoort-te-wees
-	normatiwiteit en geldigheid van behoorlikheidseise.
15.2	Watter boodskap spreek uit die verskil in doelstelling?
(i)	Formuleer 'n kategorie in definisievorm
(ii)	Herskryf die kategorie-definisie in vraagvorm (vra kategoriaal gefundeerde vrae oor die gehalte van verwerkliking van die pedagogiese in werklike situasies).
16.	VANAF FENOMENOLOGIESE BENADERING NA FENOMENOLOGIESE METODE NA FENOMENOLOGIES-BEGRONDE NAVORSINGSPROGRAM - TOT 1968
16.1	Fenomenologie word gedefinieer as 'n ingesteldheid van 'n subjek met die uitdruklike bedoeling om dit wat is in sy essensie vanuit die bewussyn te ken en te verstaan.
16.2	'n Fenomenologiese kenhouding, benaderingswyse of benaderingsingesteldheid is 'n kritiese verantwoording van wetenskapsbeoefening.
16.3	Fenomenologie is 'n wysgerige beweging (ingesteldheid) wat gelei het tot 'n aksentverskuiwing ten gunste van die essensie van wetenskaps-beoefening.
16.4	Twee tipes reduksie is wesensgebeure in die Husserlse benaderings-ingesteldheid naamlik die fenomenologiese en die eidetiese reduksie.
16.5	Dit bly die besondere verdienste van die fenomenologiese begrondings-ingesteldheid dat dit die wetenskappe telkens na die essensie terug-roep.
16.6	Indien ons iets van die paedagogica perennis wil snap, moet dit op grondslag van die fenomenologiese benaderingsingesteldheid geskied.
16.7	Die wetenskapper moet weet wat met 'n fenomenologiese ingesteldheid en benadering bedoel word.
16.8	Fenomenologie is 'n grondhouding ten aansien van die sien en die beluistering van wat die fenomene van hulleself betreffende hulle essensie tot spreke wil laat ken.
16.9	Die fenomenologiese sienswyse staan in skerp kontras met die natuur-wetgenskaplike fenomenisme.
17.	EERSTE VRAAG
Aangesien metode = meta + hodos = weg waarlangs, wat dui op 'n stelselmatige werkwyse wat die ondersoeker volg,
1969 (SJ Gouws se bydrae).
Sewe stappe word aangedui:
17.1	Intuïtiewe, denkende skou van partikuliere verskynsels
17.2	Tussen hakies plaas van verduisteringe
17.3	Bekyking vanuit verskillende perspektiewe
17.4	Skeiding van die essensiële en die nie-essensiële
17.5	Ontwerp van wesenskenmerke tot idees
17.6	Bedinking van verwantskap en relasies tussen wesenskenmerke
17.7	Interpretasie van die sinvolheid van die wesenskenmerke.
18.	VRAAG TEN AANSIEN VAN DIE STAPPE
18.1	1975 Uiteensetting in die vorm van vrae
18.1.1	Is die stappe helder genoeg om fenomenologie as 'n kunde van essensies te kwalifiseer?
18.1.2	Gee hierdie stappe 'n duidelike greep op essensies?
18.1.3	Bewerkstellig hierdie stappe 'n toereikende ontmoeting met essensies?
18.1.4	Kwalifiseer hierdie stappe genoegsaam as essensie-ondersoek?
18.2	1977 Uiteensetting in die vorm van vrae
18.2.1	Is die stappe ver genoeg geoperasionaliseer om te kwalifiseer as stappe van 'n denkende soektog na dit wat die opvoedings-werklikheid maak dat dit is soos dit is en nie anders nie?
18.2.2	Sal daar met die stappe (soos geformuleer) oorwinning oor essensieblindheid bewerkstellig kan word?
18.2.3	Voldoen die stappe aan die affektiewe aandrang op lewensopvatlike keuring van denkhandelinge?
19.1	Die fenomenologiese doel moet eers verhelder word:
=	ontologiese begryping van opvoeding
=	aan die lig bring van pedagogiese essensies
=	kennis van essensies wat sin gee aan opvoeding
=	openbaring van pedagogiese betekenisvolle lewenswyses
=	ontdekking van wyses van lewe wat betekenisvol is vir behoorlike volwassewording
=	onthulling van wyses van lewe wat kenmerkend is van die pedagogiese
=	ontsluiting van die ontiese (konkreetbetekenisvolle) kenmerke van opvoeding.
19.2	Bruikbare onderskeidinge moet gemaak word tussen:
19.2.1	Fenomenologiese reduksie:
'n Poging om afstand te doen van elke vorm van essensieblindheid = verwyderingshandeling word voltrek.
19.2.2	Eidetiese reduksie:
19.2.3	Transendentale reduksie:
20.	VRAAG TEN AANSIEN VAN OPERASIONALISERING VAN FENOMENOLOGIESE DENKSTAPPE
1. Wegdink Indien een of ander saak (aangeleentheid) ten aansien van 'n voorgestelde (gedinkte) situasie weggedink kan word en daardie situasie verander nie, kan so 'n saak (aangeleentheid) maar geïgnoreer word.
2. Weghandel Indien een of ander saak (aangeleentheid) ten aansien van 'n werklike situasie weggehandel kan word en daardie situasie verander nie, kan so 'n saak (aangeleentheid) maar geïgnoreer word.
3. Skeiding Wanneer daar bepaal word welke sake (aangeleenthede) belangrik is en welke nie en die onbelangrike sake (aangeleenthede) word verwyder (uitgeskakel) sal die belangrike sake (aangeleenthede) helderder skyn (syn).
4. Kontradiksie Vir elke saak (aangeleentheid) word die teenoorge-stelde daarvan as moontlikheid gestel en word die negatiwiteit (of die positiewe) daarvan aangetoon sodat die positiewe (of die negatiwiteit) van die betrokke saak (aangeleentheid) helderder kan skyn.
vraag Van elke sinvolle saak (aangeleentheid) wat ter sprake is, word die volgende gevra: Waartoe dien die verwerkliking daarvan? Of: Wat is die sin van die verwerkliking daarvan?
6. Wek van lewe 'n Saak (aangeleentheid) wat lewensopvatlik aanvaar-baar is, is 'n lewendige saak (aangeleentheid) (met gewekte lewe).
7. Praktykwording 'n Saak (aangeleentheid) wat 'n deel kan word van 'n bepaalde praktyk (veral ter verbetering van daardie praktyk) is 'n betekenisvolle saak (aangeleentheid).
status 'n Saak (aangeleentheid) wat aangewend kan word as beligtende denkmiddel, dit wil sê in terme waarvan sinvol beding kan word, is 'n betekenisvolle saak (aangeleentheid).
21.	VANAF FENOMENOLOGIE TOT 'N NAVORSINGSPROGRAM
Deur 'n analise te maak van die bewussynstruktuur van die navorser en van die betekenis van die begrip fenomenologie.
BEWUSWORD van 'n probleem wat op 'n beplande wyse opgelos moet word
OPMERKSAAMHEID van die plek en betekenis van elke stap in die navorsingsprogram
UITGRYPING as formulering van skerp hipoteses
BEWUSTE LOGISERING aanwending van formele en informele logika
HERHALING skrywe van 'n oorsig, gevolgtrekkings en aanbevelings
EVALUERING beoordeling of daar ooreenkomstig wetenskaplike en lewensopvatlike eise navorsing gedoen is.
B.	UNISA-NAVORSING VOORTVLOEIENDE UIT SITUASIE-ANALISE
Uit die volgende titels blyk dat fundamenteel-pedagogiese essensies (resp. strukture) aangewend is in navorsing (Unisa).
Bekker, C.F. 1981. DEd. Die begrip geregtigheid in die verhouding-struktuur van die kategoriese bemoeienis - 'n pedagogiese evaluering.
Bodenstein, H.C.A. 1976. MEd. Die vertrouensverhouding in fundamentele pedagogiekperspektief.
Botes, P.A.M. 1980. DEd. Enkele verhoudingsmanifestasies ten opsigte van milieu-gestremdheid by junior-primêre leerlinge.
Burger, E. 1983. DEd. Die verwerkliking van die Christelike doelstruk-tuur deur die jong belydende lidmate.
Erasmus, D.J. 1979. MEd. Die pedagogiese as geborgensaangeleentheid.
Griesel, G.A.J. 1975. DEd. Die gesagsverhouding in opvoedingsleer-perspektief en fundamentele pedagogiekperspektief.
Jacobs, H. 1983. MEd. Die pedagogiese atmosfeer in die pedagogiese omgangsituasie.
Kruger, C. 1981. DEd. Die ontoereikende verwerkliking van die pedagogiese bedrywigheidstruktuur as 'n grond vir leerprobleme.
LI>Lombard, M.R. 1976. MEd. Die fundamenteel-pedagogiese aktualisering van enkele pedagogiese bedrywigheidstrukture.
Moller, F.J. 1980. DEd. Geborgenheid en verwerkliking van die pedagogiese verhouding.
Oberholzer, M.O. 1973. MEd. Medesyn in pedagogiese perspektief.
Reeler, G. 1987. DEd. Responsible pedagogic interaction as bonding factor between authority and freedom.
Schoeman, J.H.N. DEd. Waag-met-mekaar as pedagogiese kategorie.
Schutte, L. Die voltrekking van die doel-, verloop- en verhouding-strukture by die onderrig van die spesiale skoolkind.
Mattheus, M.M.E. 1992. DEd. Die aktualisering van die doelstruktuur van kultuurgebonde opvoedende onderwys in 'n multikulturele samelewing.
B.2	Titels en opsommings
Soni, P.D. 1988. MEd. The relation between secondery school subjects and the Hindu life-view in the South African Context.
The dissertation examines the relation between secondary school subjects and the Hindu life-view in the South African context by means of the phenomenological, exemplaric and historical methods. A historical survey of the relation between a particular life-view and a particular education system was made. The Hindu life-view and life-view as a pedagogic structure were discussed. The following characteristics of a life-view were analysed: particularity, demanding nature, historicity, unifying nature, uninheritable nature, incomplete nature, ideal nature and meta-scientificality.
It was found that authentic education is possible only in terms of a particular life-view. Therefore, subjects in secondary schools should be taught in accordance with a specific life-view. This was illustrated by discussing various subjects from a Hindu perspective. Finally, recommendations were made. The research indicates that for the Hindu life-view to persist and to meet the existential needs of Hindu individuals, children must be educated
according to that life-view.
In view of the close relation between a life-view and education an analysis of philosophy of life (or life-view) as a pedagogic structure was undertaken in chapter 4. It was pointed out that a philosophy of life (or life-view) as a structure does in fact comply with the criteria which a structure has to satisfy. The essential characteristics of a philosophy of life structure discussed in this chapter were particularity, demanding nature, historicity, unifying nature, uninheritable nature, incomplete nature, ideal nature and meta-scientificality. Bearing in mind that a philosophy of life and education are but two sides of the same coin these essences are highly relevant with regard to educative teaching.
Luthuli, P.C. 1978. DEd. A Zulu-oriented education and school practice.
This thesis attempted to investigate the relevance of the present education and the school practice of the Zulu people. In so doing a deep study was made into the philosophy of life in general. It emerged that a philosophy of life cannot just be a general philosophy of life, but is always particular and signifies a particular group of people. Since a philosophy of life is the total outlook on life of a particular people and in this case the Zulus are concerned, a thorough investigation was made with reference to these people's philosophy of life, with the view to ascertaining the relevance of their education.
What became clear in this study is that an education endeavour and its practice are mainly or should mainly take their roots from the beliefs, convictions and attitudes of a people as they are affected during a particular time. With reference to the Zulus this means that their unique philosophy of life should determine what shall be taught at school. Educationists are agreed that one of the most important tasks of both the professional and natural educators is to make pedagogically accountable, thus sound decisions with regard to the not-yet-adult-members of the community. This is only possible when notice is taken of the philosophy of life of the people concerned.
Maharajh, R.R. 1989. MEd. A systematic reflection on and a fundamental-pedagogical analysis of Hinduism with special reference to the South African Hindu child and his self-actualization.
This study was undertaken with the purpose of investigating the possibilities of Hinduism for the authentic education of the South African Hindu child. It thus focusses on the phenomenon education and Hinduism as realities in the life-world of man.
Education is grounded in the being of the child by an ontologic-anthropological, an existential-phenomenological and a fundamental-pedagogical perspective of being-human. Besides explicating the concept of self-actualization and the self-actualization of the South African Hindu child, the author gives a comprehensive account of Hinduism as a philosophy of life constituting the life-world of the South African Hindu child. The author also undertakes an explication of pedagogic essence-structures with the aid of which a fundamental-pedagogical analysis of Hinduism is presented.
The conclusion is reached that Hinduism holds possibilities for the self-actualization of the South African Hindu child since it satisfies the demands of the pedagogic.
The author hopes that this investigation which deals with Hinduism and its inherent possibilities for the authentic education of the South African Hindu child has made a significant contributrion in the field of Fundamental Pedagogics. It is also hoped that the conclusion reached in this study, namely, that Hinduism as a philosophy of life can serve as a grounding for the self-actualization of the South African Hindu child, will serve as the basis for other studies in related fields. The author believes that much insight into the relationship between culture and education can emanate from this investigation. The recom-mendations made in the last sub-section, namely sub-section 6.4, should be viewed as tentative suggestions which are intended to inspire fruitful dialogue among fundamental pedagogicians.
The author is of the view that the Hindu child should be educated to lead a meaningful life as a Hindu by means of an education that gives some recognition to a Hindu view and way of life, and in this regard the author will attempt to show that such an education is pedagogically sound (authentic) for the South African Hindu child. According to Landman (Beard and Morrow 1981) the investigator (scientist) should realize that 'his concept of life has a certain status as a source of knowledge about education', since it is concerned with the unverifiable, undoubtable and super-scientific beliefs and certainties. The implication of this view is that a person's view of life (e.g. a Christian conception of life or a Hindu-oriented conception of life) can, and should, serve as a relevant source of knowledge of the phenomenon education whose essence it is the purpose of the scientist to unravel in his contemplation thereof. In this case the author wishes to study the Hindu conception of life with the intention of revealing the universalizable that will give greater meaning and clarity to his study of education.
Baloyi, W.M. 1989. MEd. A fundamental-pedagogical evaluation of the criteria for human dignity as realized in educative intervention.
This dissertation investigates the importance of human dignity in the actualization of educative teaching. Being a symbol of adult dignity, the educator's intervention should lead the child to enhance his dignity during his progression to adulthood. When he intervenes educatively, he should bear in mind that all children are human beings with inherent human dignity which transcends their differences in beauty, giftedness and riches. Education involves love, respect, discipline, responsibility and sound relationships between educator and educand, based on the anthority of norms. The educator's knowledge should be supple-mented by good conduct and morals worthy of the child's admi-ration and emulation. In order to obtain the approval of parents and pupils, the teacher should strive to maintain his dignity both inside and outside the school. His participation in church activities and social gatherings should give evidence of a unique and dignified manner which reflects respect for his own worthiness.
The extent to which failure of educative intervention has risen in present day schools (particularly in Black schools), leading to disruptions at schools and also to inadequate realization of adulthood, may in part be ascribed to the criteria for human dignity not being satisfied. Criteria which will receive atten-tion in this respect are educative love, respect, trust, authority and self-discipline. In order to evaluate and to reflect on the value and importance of human dignity as one of the prominent attributes of proper adulthood, fundamental pedagogical study may make a useful contribution.
Menamela, N.M. 1991. Med. Fundamental aspects of pedagogic encouragement towards the enhancement of the self-image of the child.
This study deals with the problem relating to the prevalence of a low self-image amongst children in today's technocratic socie-ty. The modern child is confronted by many obstacles in his daily life and often fails to experience a meaningful existence. He, therefore, needs pedagogic guidance via pedagogic encourage-ment to help him to acquire a positive self-image. The child's need for co-existence, especially his need to be assured and appreciated by others, highlights the importance of pedagogic encouragement.
In this dissertation fundamental aspects of pedagogic encourage-ment are examined. The study reveals that pedagogic encourage-ment manifests itself in moments such as pedagogic security, support, teamwork, approval and challenge. It also brings to light that pedagogic encouragement leads to the creation of a healthy classroom atmosphere (via the 'TARGET' structures), and enhances the child's self-image, his human dignity and his progress towards responsible adulthood.
In the foregoing chapter, pedagogic encouragement has been identified as a fundamental aspect in assisting the child to enhance his self-image in the face of many stumbling-blocks as they occur in the modern family, the school situation and in society. Factors which could inhibit the development of a positive self-image of a child were identified and explained. Encouragement as pedagogic support given to the child, with a view to his advancement towards adulthood, his achievement of self-confidence and a secure basis from which he can attain a positive self-concept also received attention. In addition, an attempt was made to describe certain basic concepts, with a view to bringing certain fundamental aspects of the theme to light in the rest of this study. The phenomenological method was concise-ly described and it was also shown how this method would be em-ployed to realise the aims of this study, namely to identify and describe the essentials of:
*	certain pedagogic structures in which support and assistance can take place.
*	being-a-child which are fundamental to the understanding of the pedagogic.
*	the child's positive self-image which are conducive to his self-assertion; and
*	pedagogic encouragement towards the enhancement of the child's self-image.
Ripinga, S.S. 1979. DEd. Adulthood in pedagogical perspective and its significance in designing a model for black education.
ADULTHOOD IN PEDAGOGICAL PERSPECTIVE AND ITS SIGNIFICANCE IN DESIGNING A MODEL FOR BLACK EDUCATION is a discourse in the field of Fundamental Pedagogics. This however, does not imply that it does not relate to the other part-disciplines of Pedagogics. The thesis seeks to provide a preliminary answer to the clarion call 'whither Black education?' The Black society has witnessed various trends of education. The first was that period in which the coming-of-age ceremonies and rites de passage, provided the principal education of the Black child. The introduction of Western education by missionaries in the late nineteenth century marked the opening of the second period. In 1949-1951 a new interest in Black education emerged and this led to the third phase of Black education, namely 'Bantu Education'. The new proposed legislation announced by the Minister of Education and Training, envisaged to replace the Bantu Education Act (No. 47 of 1953) seems to substantiate the often said assertion that 'Bantu Education' harbours fundamental weaknesses which are pedagogi-cally unaccountable. This calls for new thinking and decisive action based on scientific research about Black education. The present study thus, seeks to provide a preliminary description of an accountable practice of Black education. Guidelines for the envisaged description of the accountable practice of Black educa-tion will emanate from a careful description of adulthood in phenomenological-pedagogical perspective.
The method of investigation used in this study is the phenomeno-logical. The phenomenologist interrogates the phenomena them-selves with a view to discovering and disclosing what they in reality and essentially are. Such an attitude is adopted in the scrutinization and description of the phenomenon adulthood in an attempt to reveal fundamental and universally valid structures which will be mounted to describe or express a pedagogically accountable model for Black education.
Munsami, D. 1978. MEd. A pedagogical reflection on the influence of western technology on the life-world of the Indian child.
The reader is led into the 'world' of the child - not forgetting the contribution of corporality and education in unfolding the child's world. Throughout the reflection reference is made to the Indian child. Gradually the emphasis shifts to a more detailed reflection on the unadulterated life-world of the Indian child in all its wholeness and divineness.
Today the Indian child at school is a minature machine - fed to give back the right answer. The child is not viewed in his humanness. This forgetfulness of the being of the child has a debilitating effect. In an atmosphere devoid of pedagogic love the 'destitute child' is well equipped to destroy himself. Philosophies of life are foisted upon the Indian child without considering his beingness. Teacher tension also takes its toll on the child. With the advent of technology tensions are induced rather than reduced. The modern Indian school is fast becoming an arena of lawlessness. Generally youth wants to be heard, to be listened and spoken to: they want to encounter and to be encountered in such a way that they will be convinced that life is meaningful. Indian youth too are in need of an 'I-thou" encounteredness.
Ripinga, S.S. 1976. MEd. Pedagogical implications of a phenomeno-logical reflection into the life-world of the Swazi child.
Pedagogical implications of a phenomenological reflection into the life-world of the Swazi child is a theoretical study in the part-discipline of Fundamental Pedagogics. The study is based on the methodology of phenomenology. It is therefore an attempt at arriving at the various structures of phenomena as they present themselves in various situations in the life-world of the Swazi child. However, it will not be a general description of phenome-na, but we shall confine ourselves to educational phenomena as they occur in particular situations. It implies that we are going to reflect about a number of relationships, particularly between adult and non-adult. Hence it is pedagogical, since it concentrates on relationships between the child and his educator (parent, teacher and other adults); that is, it indicates the accompaniment of a child by an adult and his readiness to actualise childhood. The child is in the mode of childhood, and he wants to be an adult. Through his initiative and submission to the authority of the adult, the adult takes the responsibility to respond to the child's appeal to be 'yet' and this he shows through his pedagogical love and his willingness to bear the 'burden' of guiding the child to the mode of adulthood.
In an uncomplicated community like that of the Swazi, the child experiences a greater group commitment (groepsgebondenheid). His place and his task is clearly demarcated by tradition. The child grows from childhood as living-with (meelewende), as somebody who belongs to a particular community. Schools concentrate only on making Swazi children in this life-world modern and literate and not in making them whole men. Churches on the other hand want to bring out of a child spiritual adulthood (geestelike volwassen-heid) which is a controversial expectation. The pedagogical expectation is that the child must be guided to adulthood (whole man); if not, any guidance given to the child will be unpedagogi-cal.
Malie, E. 1973. DEd. The relationship between teaching and objectives of education in the secondary/high schools in Lesotho.
In didactic-pedagogic situations teacher-educators introduce pupils to a body of knowledge. A pupil is an active human being who, because of his dependency on the adults must receive tuto-rial guidance which facilitates his maturity. This may involve a body of knowledge in a specific field such as Mathematics, Biology, English or in several fields in which case the teacher must have a knowledge of special didactics and general didactics.
But this knowledge must comply with and strive towards the reali-sation of fundamental pedagogic structures enunciated and cate-gorised by Fundamental Pedagogics. In other words there are always two ways governing methods which the teacher employs; first, the child or the pupil, his limited abilities and how and in what manner he learns, and, second, the nature of the skill or subject we wish to teach.
It has been pointed out that this study will concentrate on the relationship between teaching and particularised education objec-tives in the Secondary Schools in Lesotho. This is a fertile ground for research in the field of fundamental pedagogics. This area of study has not been adequately explored in Lesotho. The only material available in this subject is in the form of UNESCO Reports and Ministerial Annual Reports on Education.
Those engaged in teaching the child ought to relate this to education objectives in general and education objectives in particular. A sound teaching situation is one which is synonymous with a sound pedagogical situation.
This thesis deals with the relationship between teaching and education objectives; consequently, since education is a purposeful act seeking to lead the educand to reach maturity, through purposeful didactic-pedagogic approaches which are directed towards the attainment of specific objectives, this thesis is considered under the field of fundamental pedagogics. Pedagogical methods were used in the study of the problem. It was discovered that the teachers in the Secondary Schools ignored pedagogical principles in their teaching. They were not able to apply their methods deliberately towards the attainment of the particularised education objectives. An examination of the particularised education objectives as they are, shows that they are unrelated to national needs. The school therefore failed to reflect the traditions and interests of its own area.
Korane, P.M. 1876. MEd. Pedagogic intervention.
Pedagogic intervention, as a title of this dissertation, explores the fundamental pedagogic structures such as pedagogic relation-ship structures, pedagogic sequence structures, pedagogic activi-ty structures and pedagogic aim structures. Each of the above structures of the pedagogic is further subdivided into its compo-nent structures which demarcate it from other pedagogic struc-tures. All the pedagogic structures are encountered only in the pedagogic phenomenon. It would not be possible to discuss peda-gogic intervention without first giving due regard to the struc-tures which bring out the pedagogic phenomenon as a phenomenon among other phenomena. Reality is a kaleidoscope of phenomena, each of which having its own scope, its own field of research and its own idiom. Likewise, pedagogic intervention, as part of the pedagogic phenomenon, proclaims its right to be taken as a worthwhile practice meant to tug an individual human child out of the ontologic guilt of being thrown undecidedly into a social situation. To make it possible for the child to reach his des-tination, an adult and the child are to be co-existentially involved in the constitution of their living-worlds in the mundane world. To enable the child to long for the actualisation of adulthood possibilities, he has to be in togetherness with adults.
Thema, R.D. 1989. MEd. Fundamental Aspects of Pedagogic Dialogue.
This study demonstrates the agogic discontinuity in our complex, contemporary dispensation. Modern youth is confronted by so many problems that he often fails to orientate himself by meaningful dialogue with his life-world. Because complexity often confuses the child he needs the pedagogic guidance of the educator via authentic dialogue to attain meaningfulness in his existence.
Man's co-existentiality, particularly his need for dialogue because of his openness and potentialities, stresses the importance of pedagogic dialogue.
In an investigation of the fundamental structures of the education occurrence, the interrelatedness between pedagogic dialogue and education becomes evident.
Pedagogic dialogue manifests itself verbally, non-verbally and spiritually in the education (home) and pedagogic (school) situations. Pedagogic dialogue, initiated by the parent and teacher, constitutes the bridge between the micro-society at home and the macro-society.
Continuous pedagogic dialogue leads the child to a meaningful existence which implies self-realisation and the attainment of authentic freedom.
Meaningful existence and authentic freedom as the outcome of pedagogic dialogue were discussed. It was pointed out that for the child to attain meaningful (authentic) freedom in life, he should open himself to pedagogic dialogue with his educator.
Pedagogic dialogue deepens and broadens the child's knowledge and understanding of life. By means of the spoken word (verbal communication), gestures (non-verbal communication), and the example (spiritual guidance) of the educator meaningful existence can be realised in mutual relationships where man shows concern for his own life and that of other fellow human beings (Britton 1971:185). Meaningful existence can be found as an essence in the pedagogic aim structure where the educator-cum-pedagogue, by means of pedagogic dialogue, gives substance to the universally valid criteria for adulthood which imply acceptance of norms and values based on a specific life-view.
According to the investigator, man's existence will always be an effort to find and ascribe meaning to his existence. Dialogue will always be a medium through which relationships are es-tablished, strengthened, enhanced and elevated. Buber's al-truistic dictum that the fundamental fact of human existence is man with man, the connection of I and Thou, and Watzlawick's (1967) statement that man in his situatedness cannot not communicate emphasise the importance of dialogic communication in man's existence. Thus the necessity of pedagogic dialogue to guide the child to meaningful existence is evident.
Filosofie van die opvoeding het in die vorm van Fundamentele Pedagogiek 'n nie-ignoreerbare bydrae gemaak tot
(i)	begryping van die opvoedingsituasie as besondere begeleidingsituasie,
(ii)	navorsing oor die praktykbetekenis van fundamentele pedagogiese essensies.
Ten einde die onvervangbare bydrae te laat voortlewe in die toekoms, sal die beskrywing 'fundamenteel' ten aansien van dit wat in opvoedingsituasies (waar die opvoedingsverskynsel hom in die vorm van opvoedingsgebeure vertoon) behoue moet bly en steeds uitgebou moet word. Dit is sinvol moontlik omdat die begrip 'filosofie' in die benaming Filosofie van die opvoeding dui op die fundamentele d.w.s. die begrondende.
Die filosofiese (wysgerige) perspektief op die agogiese- (dws begeleidings-) werklikheid is 'n deurligting van begeleiding as eg menslike aangeleentheid. Filosofie van die opvoeding se taak is om die reflektering oor die bege-leidingswerklikheid te verhef tot 'n kritiese deurskouing dit wil sê tot 'n fundamentele analise van die begeleidingswerklikheid met die doel om fundamentele begeleidingsessensies aan die lig te bring wat kwalifiseer om normatiewe handelinge genoem te word en wat voltrek moet word in die lig van begeleidingsdoelstellinge en die sosiale, ekonomiese en politieke omstandig-hede wat dit beïnvloed.
'n Opvoedingsfilosofie, wat die benaming daarvan ookal mag wees, se inhoud bly fundamenteel, hetsy fundamenteel-pedagogies, fundamenteel-andragogies of fundamenteel-gerontagogies. Saamgevat: die fundamenteel-agogiese.
Sodra die fundamentele verlaat word, word daar noodwendig verval in die kontradiksies daarvan naamlik algemene gepratery (retoriek), oppervlakkigheid (politiekery), naïwiteit (intimideerbaarheid) en denkskuheid (denke wat kapituleer onder die aanslag van slagspreuke en valse redenering) en die ontkenning van die wetenskaplikheid van die Filosofie van die opvoeding.
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