Šola kot prostor dialoga

Mednarodni simpozij ob dvajsetletnici ponovnega delovanja Škofijske klasične gimnazije »ŠOLA KOT PROSTOR DIALOGA MED VERO, ZNANOSTJO IN UMETNOSTJO« Zavod sv. Stanislava, 9.–12. maj 2013

International Symposium »SCHOOL AS A PLACE OF DIALOGUE AMONG FAITH, SCIENCE AND ARTS« St. Stanislav's Institution, 9th–12th May, 2013

Ljubljana, Slovenija

Odbor za pripravo simpozija: Roman Globokar Lily Schweiger Kotar Marko Weilguny Simon Feštanj Gregor Celestina Bernarda Podlipnik Jernej Pisk Tone Česen Tine Golež Gregor Pavlič Mirjam Lindič Mateja Doberšek Moderatorji: Gregor Celestina David Puc Simon Feštanj Lily Schweiger Kotar Marko Weilguny Jernej Pisk Barbara Cergolj Tadej Rifel Tadeja Tomšič Marina Vidmar Bernarda Podlipnik Tehnična podpora: Marko Weilguny Tone Česen Metod Trajbarič Mateja Doberšek Prevajanje / Translations: Lily Schweiger Kotar Jasna Džambić Lia Scagnetti

Petek, 10. maj 2013 8.30 Dvorana Matije Tomca 8.45 Dvorana Matije Tomca

10.30–11.00 11.00–12.45 Galerija 3

11.00–12.45 Knjižnica dr. Antona Breznika

PROGRAM

UVOD IN POZDRAV POMEN ETIKE ZA PRIHODNOST DRUŽBE moderator: Ma g. Gregor Celestina predavatelji: Prof. dr. Jože Tron telj, predsednik Slovenske akademije znanosti in umetnosti: Etika kot most med znanostjo in vero Prof. dr. Günter Virt, član etične komisije pri EU v Bruslju: Evropska etika in njena vloga pri sprejemanju zakonodaje EU: prispevek teološkega etika v sekularizirani Evropi Mag. Klemen Žu mer, svetovalec v Evropskem parlamentu, nekdanji dijak ŠKG: Etika in mladi konkretno Razprava Odmor PREPLETANJE VERE IN ZNANOSTI moderator: Dr. Da vid Pu c predavatelji: Prof. dr. An ton Jamnik, škof, profesor filozofije na Teološki fakulteti UL, nekdanji direktor Zavoda sv. Stanislava: Kaj pa, če je vera samo iluzija?

Mag. Nasta Zupančič, profesorica kemije na ŠKG: Vera in umetnost v poučevanju kemije Dr. Drago Čepar, nekdanji direktor Urada za verske skupnosti: Veri in omiki Jošt Klemen c, dr. med., nekdanji dijak ŠKG: Verujem v znanost?

Razprava KULTURNA RAZSEŽNOST VERE moderator: Simon Feštanj, prof. predavatelji: Doc. dr. Igor Ška mperle, docent sociologije na Filozofski fakulteti UL: Verska vzgoja kot dejavnik oblikovanja osebne in kolektivne identitete Doc. dr. Brane Senegačnik, docent na oddelku za klasično filologijo na Filozofski fakulteti UL:Srečanje z nerazložljivim (Kako brati poezijo v šoli?)

Olivera Koprivica, profesorica religijskega pouka iz Srbije: Vedenje o stvareh in spoznanje oseb Jože Kurinčič, profesor slovenščine na ŠKG: Sveto v poeziji Razprava

11.00–12.45 Soba Marijana Tršarja

VLOGA RELIGIJSKEGA POUKA V ŠOLI moderatorka: Lily Schweiger Kotar, prof. predavatelji: Dr. Mon ika Prettenthaler, profesorica religijskega pouka na 3

gimnaziji in znanstvena sodelavka na Univerzi v Gradcu:»Skupaj v večji svet …“ (Janez Pavel II.) Povabilo k dialogu med vero, znanostjo in umetnostjo – primeri iz učbenikov za religijski pouk Prof. dr. Niko Tunjić, profesor na Teološki fakulteti na Reki in ravnatelj Salezijanske klasične gimnazije na Reki: Kultura šole, kjer se živi vera in poučuje znanje Prof. dr. Gustáv Kovács, profesor filozofije na Visoki teološki šoli v Pécsu: Poučevanje etike pri religijskem pouku: pogledi in mnenja madžarskih dijakov o tehnikah umetne oploditve Mag. Gregor Celestina, profesor vere in kulture na ŠKG: VIK v 2. letniku: med vero, znanostjo in umetnostjo 19.00–21.00 Dvorana Matije Tomca

Razprava VERA IN ZNANOST moderator: Marko Weilgun y, dipl. filozof in sociolog, nekdanji dijak ŠKG predavatelji: Prof. dr. An ton Stres, ljubljanski nadškof: Odnos med vero in znanostjo Dr. Edvard Kobal, kemik, direktor Slovenske znanstvene fundacije: Mlad človek v procesu uravnoteženega iskanja smisla, resnice in lepote Prof. dr. Franc Cvelbar, fizik: Ratzinger in Einstein: vera in znanost Prof. dr. Ivan Štuhec, profesor moralne teologije na Teološki fakulteti UL in direktor Zavoda A.M.Slomška: Šola kot prostor dialoga med vero in znanostjo v sekularni družbi Razprava

Sobota, 11. maj 2013 8.30 Dvorana Matije Tomca

10.30–11.00 11.00–13.00 Dvorana Matije Tomca

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MEJE ZNANOSTI IN VERE moderator: Ma g. Jernej Pisk predavatelji: Prof. dr. Branko Klun, profesor filozofije na Teološki fakulteti UL: Problem metodološkega razlikovanja med znanostjo, filozofijo in vero Jože Mlakar, nekdanji ravnatelj ŠKG: Od vere do znanosti Marko Weilgun y, dipl. filozof in sociolog, nekdanji dijak ŠKG: Ozkost ali širina vere Razprava Odmor MEDNARODNE IZKUŠNJE moderatorka: Barbara Cergolj, prof. predavatelji: Bob van de Ven , nekdanji ravnatelj z Nizozemske: Nizozemsko katoliško šolstvo v sekulariziranem ozračju Kina Kotlarska , ravnateljica iz Bolgarije: Religija v šoli v postkomunistični Bolgariji (Predavanje s prevajanjem v francoščini) Mag. Ton e Česen, profesor vere in kulture na ŠKG: Medpredmetno povezovanje v okviru antičnih dni Simon Malmen vall , dipl. zgodovinar in rusist, nekdanji dijak ŠKG: Dvojna izkušnja: Katoliška identiteta med celostnostjo in

vsrkavanjem postmoderne popularne kulture 11.00–13.00 Galerija 3

Razprava EVOLUCIJA IN STVARJENJE moderator: Tadej Rifel, doktorand filozofije, nekdanji dijak ŠKG predavatelji: Doc. dr. Roman Globokar, docent moralne teologije na Teološki fakulteti UL in direktor Zavoda sv. Stanislava: Vera v Boga Stvarnika in Darwinova evolucija Mag. Jern ej Pisk, profesor filozofije in športa na ŠKG: Med znanostjo in vero: težave s pojmi in koncepti Jacek Piotrowski , profesor iz Krakova na Poljskem: Religijski pouk na Poljskem Ana Bavec, profesorica biologije na ŠKG: Evolucija lepega Razprava Popoldanski program

15.30–17.15 Galerija 3

15.30–17.15 Dvorana Matije Tomca

17.15–17.30 17.30–18.00 Dvorana Matije Tomca

ABSTRAKTNOST IN PODOBA moderatorka: Tadeja Tomšič, prof. matematike, nekdanja dijakinja ŠKG predavatelji: Mag. Gregor Pavlič, profesor matematike na ŠKG: Cerkev in matematika na prelomu 1. tisočletja Mag. Janez Šparovec, profesor matematike na ŠKG: Med končnim in neskončnim Mag. B ernarda Podlipnik, profesorica slovenščine in umetnostne zgodovine na ŠKG: Preko besed do Besede, od podob do Obličja Nina Malovrh, oblikovalka, nekdanja dijakinja ŠKG: Bistvo vaze je v njeni vsebini Razprava HUMANIZEM IN PRESEŽNOST moderatorka: Marina Vidmar, psihologinja, pripravnica na ŠKG predavatelji: Mirja m Erce Vratuša, profesorica psihologije na ŠKG: Ali lahko na vprašanje smisla odgovorim z znanostjo?

Neža Karlin, profesorica latinščine in grščine na ŠKG: Klasični jeziki v dialogu z vero, znanostjo in umetnostjo – primeri iz šolske prakse Martin Zlobko , profesor vere in kulture: Človekov religijski/transcendentni pogled skozi oči umetnosti Tadej Rifel, doktorand filozofije, nekdanji dijak ŠKG: Skozi oči animatorja Razprava Odmor Plenarna razprava, ki jo vodi dr. Roman Globokar

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19.00–21.00 Dvorana Matije Tomca

VERA IN UMETNOST moderatorka: Ma g. Bernarda Podlipnik predavatelji: Alojz Rebu la, pisatelj: Transcendenca – vera – znanost – umetnost doc. dr. Jurij Selan , slikar: Umetnost kot vzgoja za odgovornost Robert Dolinar, arhitekt: O materiji in skrivnosti Mila da Kalezić, igralka: V iskanju Besede Gregor Čušin, igralec: Kakšna je razlika med kulturo in umetnostjo?

Razprava

Friday, 10th May, 2013

PROGRAMME

8.30 The Matija Tomc Hall

Cultural programme Introduction and welcoming speeches Presentation of the symposium’s programme

8.45 The Matija Tomc Hall

THE ROLE OF ETHICS FOR THE FUTURE OF SOCIETY Moderator: Gregor Celestina, M.A. Key Speakers: Prof. dr. Jože Tron telj, president of The Slovene Academy of Science and Arts: Ethics as a Bridge between Science and Faith Prof. dr. Günter Virt, memberof ethical commission by EU in Brussels: European Ethics and its role in passing the EU legislation. A contribution of an ethical theologian in secularised Europe Klemen Žumer, M. Sc., advisor in the European Parliament, former student of The Diocesan Classical Gymnasium: Ethics and the young concretely Discussion

10.30–11.00 Atrium 11.00–12.45 Gallery 3

Coffee break INTERTWINEMENT OF FAITH AND PHILOSOPHY Moderator: Da vid Pu c, Ph .D. Speakers: Prof. dr. An ton Jamnik, bishop, professor of philosophy at The Faculty of Theology, University of Ljubljana, former director of St. Stanislav’s Institution: What if faith is just an illusion?

Nasta Zu pančič, M. Sc., teacher of chemistry at The Diocesan Classical Gymnasium: Faith and arts in teaching chemistry Drago Čepar, Ph . D., former director of The Office for Religious Community: To Faith and Education Jošt Klemen c, M.D., former student of The Diocesan Classical Gymnasium, St. Stanislav’s Institution: Do I believe in science?

Discussion

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11.00–12.45 Dr. Anton Breznik Library

CULTURAL DIMENSIONS OF FAITH Moderator: Simon Feštanj, B .A. Speakers: Igor Škamperle, Ph .D., associate professor of sociology, Faculty of Arts, University of Ljubljana: Religious Education as a Factor in Shaping the Personal and Collective Identity Brane Senegačnik, Ph.D., associate professor of classical philology, Faculty of Arts, University of Ljubljana: Encountering the Inexplicable: How to Read Poetry in School?

Olivera Koprivica, teacher of Religious education from Serbia: The Knowledge of things and the Knowledge of persons Jože Kurinčič, B.A., a teacher of Slovene language atThe Diocesan Classical Gymnasium: The Holy in Poetry Discussion

11.00–12.45 The Marijan Tršar Room

THE ROLE OF RELIGIOUS EDUCATION IN SCHOOLS Moderator: Lily Schweiger Kotar, B .A. Speakers: Monika Pretten thaler, Ph . D., assistant professor at The Institute of Catechetics and Religious Pedagogy, University of Graz, Austria: “Each can draw the other into a wider world...”(John Paul II.) An invitation to a dialogue among faith, science and arts – based on examples from coursebooks for Religious Education Prof. dr. NikoTunjić, professor at The Theological Faculty of Rijeka, Croatia and the headmaster of The Salesian Classical Gymnasium in Rijeka: School culture where faith is lived and knowledge taught Prof. dr. Gustáv Kovács, professor of philosophyat The College of Pécs: Teaching Ethics in Religious Education:Views and opinions of Hungarian high school students on reproductive technologies Gregor Celestina, M.A., teacher of Religious education at The Diocesan Classical Gymnasium: RE in the second year: among faith, science and arts Discussion

13.00–14.00

Lunch break

15.00 (by bus)

Departure for Stična, Lower Carniola (visit of the monastery and museum) and dinner

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19.00–21.00 The Matija Tomc Hall

RELIGION AND SCIENCE Moderator: Marko Weilguny, B.A. Speakers: Prof. dr. An ton Stres, Archbishop of Ljubljana: Relationship between faith and science Edvard Kobal, Ph .D., chemist, director of The Slovenian Science Foundation: Young man in the process of a balanced search for meaning, truth and beauty Prof. dr. Franc Cvelbar, physicist: Ratzinger and Einstein: faith and science Prof. dr. Ivan Štuhec, professor of moral theology at The Theological faculty, University of Ljubljana, director of A. M. Slomšek Institution: School as a place of dialogue among faith and science in secularised society Discussion

20.00 Plato’s Cave

Informal meeting

Saturday, 11 th May, 2013 8.30 The Matija Tomc Hall

BORDERS OF FAITH AND SCIENCE Moderator: Jern ej Pisk, M.A. Speakers: Prof. dr. Branko Klun, professor of philosophy at The Theological faculty, University of Ljubljana: Problem of methodological differentiation among science, philosophy and faith Jože Mlakar, B. Sc., former headmaster of The Diocesan Classical Gymnasium: From Faith to Science Marko Weilgun y, B .A. in philosophy and sociology, former student of The Diocesan Classical Gymnasium: Narrowness and Broadness of Faith Discussion

10.30–11.00 Atrium

Coffee Break

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11.00–13.00 The Matija Tomc Hall

11.00–13.00 Gallery 3

13.00–15.30 15.30–17.15 Gallery 3

15.30–17.15 The Matija Tomc Hall

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INTERNATIONAL EXPERIENCE Moderator: Barbara Cergolj, B.A. Speakers: Bob van de Ven , former headmaster from The Netherlands: The Dutch Catholic School in a Secularized Climate Kina Kotlarska , B .A., headmistress from Bolgaria: The Religion in School in Post-Communist Bugaria Tone Česen , M.A., teacher of religious education at The Diocesan Classical Gymnasium: Cross-curricular teaching in the project of Antique days Simon Malmen vall, B.A. in Russian language and history, former student of The Diocesan Classical Gymnasium: Double experience: Catholic Identity between Holism and Absorption of postmodern pop culture Discussion EVOLUTION AND CREATION Moderator: Ta dej Rifel, doctoral student of philosophy Speakers: Roman Globokar, Ph .D., associate professor of moral theology at The Theological faculty, University of Ljubljana and director of St. Stanislav’s Institution: Faith in God the Creator and Darwin’s Evolution Jernej Pisk, M.A., teacher of philosophy and sports at The Diocesan Classical Gymnasium: Between science and faith in school: confusion of notions an concepts Jacek Poitrowski, B.A., professor from Krakow, Poland: Religious Education in Poland Ana Bavec, B.Sc., teacher of biology at The Diocesan Classical Gymnasium: Evolution of the Beautiful Discussion Lunch break ABSTRACTNESS AND REPRESENTATION Moderator: Ta deja Tomšič, B.Sc. Speakers: Gregor Pa vlič, M.Sc., teacher of mathematics at The Diocesan Classical Gymnasium: The Church and mathematics at the turn of the 1st millennium Janez Šparovec, M.Sc., teacher of mathematics at The Diocesan Classical Gymnasium: Between finiteness in infiniteness Bernarda Podlipnik, M.A., teacher of Slovene and history of art at The Diocesan Classical Gymnasium: Through words to the Word, from Images to the Face Nina Malovrh, designer: The Essence of the Vase Lies Within Discussion HUMANISM AND TRANSCENDENCE Moderator: Marina Vidmar, B.A. , Speakers: Mirja m Erce Vratuša, B.A., teacher of psychologyat The Diocesan Classical Gymnasium: Can the question of meaning be answered by science?

Neža Karlin, B.A., teacher of Latin and Greek at The Diocesan Classical Gymnasium: Classical languages in dialogue with faith, science and arts – good praxis in classroom Martin Zlobko , B .A ., teacher of religious Education at The Diocesan Classical Gymnasium: Man’s religious/transcendental view through the eyes of art Tadej Rifel, doctorial student of philosoph y, former student of The Diocesan Classical Gymnasium: Through the Eyes of a Facilitator Discussion 17.15–17.30 Atrium 17.30–18.00 The Matija Tomc Hall

Coffee break

18.00–19.00

Dinner

19.00–21.00 The Matija Tomc Hall

ART AND FAITH Moderator: Bernarda Podlipn ik, M.A. Speakers: Alojz Rebu la, writer: Transcendence – Faith – Science – Arts Dr. Jurij Selan, associate professor at The Pedagogical Faculty, University of Ljubljana, painter: Arts as means of education for responsibility Robert Dolinar, architect: Substance and mystery Mila da Kalezić, actress: In search of the Word Gregor Čušin, actor: What is the difference between culture and art?

Plenary led by Roman Globokar, Ph.D.

Discussion After 21.00 Plato’s Cave

Informal meeting

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Petek zjutraj: POMEN ETIKE ZA PRIHODNOST DRUŽBE Dr. JoŞe Trontelj: Etika kot most med znanostjo in vero / Ethics as a Bridge between Science and Faith ABSTRACT Development of civilisation as we know it today has largely depended on knowledge gathered through observation and experience. Science has not only proved as a powerful tool but also as a mighty weapon. The possession of knowledge is clearly inseparable from responsibility. Science with its advancements is changing human lives. Many of the changes are seen as beneficial to quality of life. But it is coming at a huge cost, which will have to be paid mainly by the planetary nature and environment.

In addition, there will be a cost to the moral values. Faith may be rare serious force acting in the opposite direction, i.e. reinforcement of ethical values. Ethics is the essential interface. Ethics is the foundation of justice; international law and system for its enforcement may be, at this stage, the only practical, although insufficient safeguard against fatal global conflicts.

For the survival of any society, moral constraints are certainly an essential condition.

By tradition, they were provided by religions. In large parts of present day humanity, the strength of faith has weakened. On the other hand, developments of science and technology have produced new welfare needs, real or imposed by market forces, and those have transformed humanity into a kind of a global consumer society. The value system has become heavily slanted towards secular, utilitarian, libertarian mentality.

Although this process, supported by a number of influential philosophers and ethicists in wealthy western societies is still on an increase, an opposing movement is also increasingly strong. Many people are beginning to understand that the slippery slope principle really works and is putting our societies at an increasing risk of moral as well as material collapse. Ethics appears to be in a unique position to warn against the misuses of science on the one hand and to reinforce the perception of traditional values of faith on the other. We are talking of applied ethics, which is close to real life situations, such as individual issues in bioethics. Humanities and social sciences, including the traditional philosophical ethics can be of great help in discourse with the utilitarian or practical ethics. On the other hand, ethics learns from faith. Even a brief review of the impressive work of the Steering Committee on Bioethics of the Council of Europe, comprising government delegations of currently 47 countries of wider Europe, shows striking congruence of most ethical principles between the Catholic Church and the multicultural societies of the wider Europe. In a secular society, ethics must do some of the work that faith once used to do. As we have seen, modern ethics does not need to start from scratch, since the foundations are still there.

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Dr. Günter Virt: Evropska etika in njena vloga pri sprejemanju zakonodaje EU / European Ethics and its role in passing the EU legislation. A contribution of an ethical theologian in secularised Europe POVZETEK Kako naj si razlagamo naraščajoče število najrazličnejših etičnih odborov?

Etike ne moremo enačiti z moralo. Etika kot teorija morale je simptom najrazličnejših kriz morale.

V skoraj vseh državah, kjer se izvajajo (medicinske) raziskave na ljudeh, je obvezna ustanovitev etičnih odborov. Mnoge evropske države imajo na nacionalnem nivoju tudi drugačno obliko političnega svetovanja.

Svet Evrope (Strasbourg), ki vključuje 47 držav članic, ima vodilni etični odbor imenovan DH-Bio (prejšnji CDBI).

V Evropski uniji (Bruselj), v katero je vključenih 27 držav članic, je bila ustanovljena Evropska skupina za etiko v znanosti in novih tehnologijah (EGE), katere naloga je, da svetuje predsedniku EU. V tem prispevku bom obravnaval svoje izkušnje pri delu v Svetu Evrope in v EGE, katere član sem od leta 2001. Mnenja EGE so na voljo na spletnem naslovu: http://ec.europa.eu/european_group_ethics/index_en.htm.

Priporočilo Sveta Evrope 1418/99 "Varstvo človekovih pravic in dostojanstva bolnih na smrt in umirajočih" je na voljo na spletnem naslovu: http://assembly.coe.int/ASP/Doc/XrefViewsHTML.asp?FileID=16722&Language=EN. Večinoma bom premišljeval o svojih metodah etičnega razmišljanja in vlogi, ki jo imam kot moralni teolog pri sekulariziranem etičnem delu.

ABSTRACT How shall we understand the increasing number of very different ethics committees?

Ethics is not identical with morals. Ethics as the theory of morals is a symptom of manyfold crisis of morals.

In nearly all the states, where (medical) research on humans is performedethics committees are obligatory. Many European states also have another form of political counselling at national level.

The Council of Europe (Strasburg) with its 47 member states has a leading Ethical committee called DH-Bio(former CdBI).

In the European Union (Brussels) with its 27 member states the European Group on Ethics in Sciences and Technologies (EGE) is established to advise the president of the EU. 13

In my essay I will discuss my experiences working in the Council of Europe, the member of which I have been since 2001. The opinions of the EGE are in the internet available under http://ec.europa.eu/european_group_ethics/index_en.htm.

The recommendation 1418/99 of the Council of Europe “Protection on the human rights and dignity of the terminally ill and the dying” is available under http://assembly.coe.int/ASP/Doc/XrefViewsHTML.asp?FileID=16722&Language=EN Mainly I will discuss my method of ethical reasoning and my role as theologian in the secular ethical work.

Klemen Žumer: Etika in mladi konkretno / Ethics and the young concretely POVZETEK Etika je dimenzija življenja, ki se velikokrat izpostavlja kot ključna za rešitve sodobnih družbenih problemov. Hkrati so vprašanja povezana z njo pogosto kontroverzna. Naša civilizacija je tudi danes pred novimi temeljnimi človeškimi izzivi, za katere ni instant rešitev in preproste poti do jasnih odgovorov - za posameznika ali družbo.

Na področju zdravstva so odprta vprašanja splava, raziskav na človeških zarodkih, biopateniranje, t.i. reproduktivno zdravje, evtanazija, kloniranje, itd.; na področju ekonomije je vedno bolj jasno da smo danes v ekonomski in finančni krizi prav zaradi pomanjkanja vrednot poštenega dela in dela za skupno dobro; na področju informacijske in komunikacijske tehnologije družba težko sledi inovacijam in izzivom, ki jih predstavlja npr. varovanje osebnih podatkov. Vedno bolj pogosto pa se zaradi pomanjkanja jasnih referenc dogaja tudi, da organizirani lobiji zlorabijo demokracijo za doseganje skritih ciljev, kot se to dogaja v primeru Teorije spola. Če želimo kot družba napredovat, bomo morali najti skupne odgovore tudi na ta pomembna vprašanja. Da pa bo dialog temeljil na argumentih, ki bodo razumljivi in da bodo odločitve (in naši zakoni) pravilni, moramo jasno definirati kriterije in vrednote, dobro komunicirati, biti oprezni, predvsem pa delati to kar govorimo.

ABSTRACT Ethics is a dimension of life which is often considered a key solution for the modern social problems. However, the questions associated to it are often controversial. Also today our civilization is facing new fundamental human challenges for which neither an instant solution nor a simple way to get clear answers can easily be obtained - for the individual or for the society.

In the field of health care, there are open questions about abortion, human embryo researches, bio-patents, the so-called reproductive health, euthanasia, cloning etc.; in the field of economics it has become clearer that today we have ended up in an economic and financial crisis due to the lack of values of honest work and work for common good; in the field of information and communications technology the society barely follows the innovations and challenges, such as: protection of personal data.

Increasingly often it also happens that because of the lack of clear references 14

organized lobbies misuse the democracy in order to achieve secret goals, as it is happening in the case of Gender Theory.

If we want to make a progress as a society, we will have to find common answers also to these important questions. In order to achieve a dialogue, based on clear arguments and right decisions (and our laws), we have to clearly define the criteria and the values, communicate well, be alert and above all, we have to do what we say.

Petek dopoldne 1: PREPLETANJE VERE IN ZNANOSTI Dr. Anton Jamnik: Kaj pa, če je vera samo iluzija / Ethics as a Bridge between Science and Faith Mag. Nasta Zupančič: Vera in umetnost v poučevanju kemije / Faith and arts in teaching chemistry POVZETEK Predmet kemija v gimnazijskem programu dijaki včasih povezujejo z zapletenimi formulami, kemijskim računstvom in drugimi nezanimivostmi, ki se jih je potrebno naučiti. Takšen vtis lahko bistveno izboljšamo z medpredmetnim povezovanjem, ne samo v okviru naravoslovnih predmetov, temveč tudi tako, da v pouk kemije vnesemo vsebine umetnosti in vsebine vere. V prispevku je pokazano, da je to možno. Kemija v Svetem pismu, slikarstvu, kiparstvu, arhitekturi, literaturi, glasbi … Predstavljeni so znani kemiki, ki so hkrati tudi umetniki in obe dejavnosti uspešno dopolnjujejo. V prispevku je podano tudi razmišljanje o povezavi med kemijsko znanostjo in krščansko religijo.

ABSTRACT Students sometimes connect the subject Chemistry in the gymnasium programme with complicated formulas, chemical calculations and otheruninteresting topics, which they have to learn. Such impression can be significantly improved with cross-subject connections, not only within science subjects, but also by entering art and religion topics into chemistry lessons. In this essay it is shown that this is possible. Chemistry in the Bible, painting, sculpture, architecture, literature, music…Famous chemists, who are also artists and successfully supplement both activities, have been presented. This essay also discuss the connection between chemistry science and Christian religion.

Dr. Drago Čepar: Veri in omiki / To Faith and Education POVZETEK Leta 1902 je bila nova šola v moji rojstni vasi posvečena »Veri in omiki«. V večjem delu Evrope sta vzgoja in izobraževanje v javni šoli povezana z vero in verskim znanjem. To je pomembno za oblikovanje vrednot, uvajanje v umetnost in znanstveno delo, spoštovanje kulturne in zgodovinske dediščine. Slovenska javna šola ni sledila temu vzorcu. Škofijska klasična gimnazija je skupaj z drugimi katoliškimi šolami v slovensko šolstvo prinesla novo kakovost in zagon. Uvedla je učinkovit vzorec verskega pouka, 15

sprejemljiv tudi za dijake drugih ver; vzgojo staršev podpira, ne podira; dijaki so ustvarili skupnost; z bogato mednarodno dejavnostjo in enkratno piramido pevskih zborov je ambasador Slovenije, petja in glasbe; dosega nadpovprečne učne rezultate.

Predstavlja enega najuspešnejših in najbolj koristnih projektov naše mlade države.

ABSTRACT In 1902 the new school in my native village was dedicated »to faith and education«. In the major part of Europe education in public schools is related to religious education.

This is important for the formation of values, introduction to art and scientific work, for the respect of cultural and historic heritage. The Slovenian public school has not followed this pattern. The Diocesan Classical Gymnasium, together with other catholic schools, has brought new quality and momentum. It has introduced an efficient model of religious education, also acceptable for students of other religions; it supports the upbringing of the parents, not ruins it; its students have created a community;with the rich international activity and the unique choir pyramid it has become the ambassador of Slovenia in singing and music; and final scores of its students are above the national average level. It represents one of the most successful projects of our young country.

Jošt Klemenc: Verujem v znanost? / Do I believe in science?

POVZETEK Moderna znanost ponuja veliko dobrih odgovorov na naša vprašanja in je temelj tehnologiji in njenim rešitvam. Velja, da je utemeljena na jasnih, preverljivih in objektivnih dokazih in da so njeni principi odporni na morebitne pristranosti in potvorbe, ki jih človek tako rad seje, ko se s svojo subjektivnostjo odpravi na lov za objektivnim. Avtor v referatu razmišlja, koliko smemo tej trditvi verjeti, kje so pasti sodobne znanstvene paradigme in odkod izvirajo. Ugotavlja, na kakšen način vdira v znanost človekov napuh in kakšne posledice to prinaša. Antipol napuhu vidi v čudenju kot ontološki in religiozni danosti človeka, zato vidi v veri najbolj pomemben korektiv in kritiko sodobnih znanstvenih ugotovitev.

Petek dopoldne 2: KULTURNA RAZSEŽNOST VERE Dr. Igor Škamperle: Verska vzgoja kot dejavnik oblikovanja osebne in kolektivne identitete / Religious Education as a Factor in Shaping the Personal and Collective Identity POVZETEK »V sodobni družbi prihaja vedno bolj do izraza določena kriza in negotovost pri oblikovanju in sprejemanju osebne in kolektivne identitete. Humanistične vede, h katerim sodita religija in verska vzgoja, so eden od temeljev kulturne identitete, zato se kažejo kot nujna predpostavka za svoboden in demokratičen družbeni razvoj. Na tem področju smo danes soočeni z veliko krizo, na katero še ne znamo celovito in učinkovito odgovoriti. Kriza, ki je predvsem duhovna, se v mlajših generacijah kaže kot svojevrsten, sodobni nihilizem, ki lahko vodi v kolektivno podrejenost ter ideološki determinizem. Identiteta se oblikuje na osnovi treh temeljnih dejavnikov, ki določajo njeno oblikovanje in spremljajo človekov razvoj vse življenje: to so lokacijska danost in njene teritorialne opredelitve (krajevni prostor, jezik, narod, vera), selektivni dejavnik 16

(sistem vrednot in z njim pogojene prednostne izbire), integracijski proces, ki heterogene dejavnike povezuje v smiselno celoto.ÂŤ

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ABSTRACT "A certain crisis and uncertainty in shaping and accepting the personal and collective identity have become increasingly noticeable in the modern society. Humanistic sciences, to which religion and religious education belong, are one of the foundations of cultural identity, therefore they are recognized as a necessary supposition for free and democratic social development. Today we are facing a great crisis in this field, and we are still unable to completely and effectively respond to it. The crisis, which mostly appears in the spiritual field, is present among younger generations as a peculiar modern nihilism, which can lead to a collective subjection and ideological determinism.

The identity is formed on the basis of three fundamental factors which determine its formation and accompany the man's development throughout the whole life. These are: local endowment and its territorial definitions (local area, language, nation, religion), selective factor (the value system and related preferential selection), integration process which organizes the heterogeneous factors into a meaningful whole."

Dr. Brane Senegačnik: Srečanje z nerazložljivim (Kako brati poezijo v šoli?) / Encountering the Inexplicable: How to Read Poetry in School?

POVZETEK Poezija je bila že v Stari Grčiji sestavni del šolskega pouka: antični teoretiki (in kritiki) so upoštevali predvsem njeno pomensko (propozicionalno) razsežnost. Že sofisit in predvsem Platon pa so opazili čisto posebno moč pesniške govorice: da prikazuje svet v čisto svojski perspektivi. Sodobna (fenomenološka) opredelitev te posebnosti je, da je pesniško besedilo nerazločjiva celota pomena, ritma in mentalnih podob; zato pesmi ni mogoče povzeti, tako kot lahko povzamemo običajna, neliterarna besedila (in do neke mere celo prozna dela). Zares eksistira in učinkuje v neposrednem bralnem in doživljajskem stiku na vsakokrat poseben, enkraten način: to eksistenco določa součinkovanje vseh njenih prvin (R. Ingarden). To postavlja intepreta v šoli veliko težavo: na kakšen način sploh govoriti o pesniškem besedilu? Kako razlagati nekaj, kar v bistvu ni razložljivo? Čeprav je pojasnjevanje posameznih plasti: pomenske (zgradba, teme, ideje, vrednote, itd.), zvočne (ritmična zgradba, evfonični elementi) in psihološke (domišljijska dejavnost, kvazirealnost) zelo pomembno, ne more privesti k smislu branja poezije, temveč kvečjemu olajšati srečanje z besedilom, ki je vedno individualno.

Pravilno predstavljanje poezije šoli nikoli ni poučevanje, ampak vedno samo uvajanje, zbujanje ljubezni in odkrivanje latentnega občutka za ritem, ki ka učencih že nosijo v sebi ( F. Bruns).

ABSTRACT Already in the Ancient Greece the poetry was a part of school education: ancient theoreticians (and critics) mostly considered its semantic (propositional) dimension.

The sophists and above all Plato already noticed the special power of poetic language: that it shows the world in its unique perspective. The modern (phenomenological) definition of this peculiarity is that the poetic text is an indistinguishable totality of meaning, rhythm and mental images; therefore the poems cannot be summarized like ordinary non-literary texts (and to a certain extent even the prose works). It truly exists and has an effect on direct reading and descriptive contact in a special and unique way: 18

this existence is determined by the interplay of all its elements (R. Ingarden). This presents a big problem for the interpreter in school. In what way can we possibly talk about poetic text? How to explain something that is actually inexplicable? Although the explanation of individual fields: semantic (structure, themes, ideas, values etc.), sound (rhythmic structure, euphonic elements) and psychological (fictional activity, quasi-reality) is very important, it cannot lead to the meaning of reading poetry, but can make easier the first contact with the text, which is always individual. Presenting the poetry in the right way in school is never just teaching, but always only the introduction, awakening love and discovering the latent feeling for the rhythm which the students already possess (F. Bruns).

Olivera Koprivica: Vedenje o stvareh in poznavanje oseb / The Knowledge of things and the Knowledge of persons POVZETEK Prispevek se ukvarja z vprašanjem spoznanja v pravoslavni teologiji. V prvem delu avtorica izpostavlja pogled pravoslavne teologije na odnos med vero in znanostjo. V drugem delu s pomočjo gradiv za učitelje, v katerih se podrobno proučuje časovni kontekst v zvezi s to problematiko, avtorica analizira, kako se ta vprašanja podajajo pri verskem pouku v šolah. Pri svojem izvajanju se avtorica sklicuje na metropolita Jovana Zizjulasa, ki zagovarja tezo, da v pravoslavni teologiji problem odnosa med vero in znanostjo ne obstaja, saj sta obe med seboj istovetni.

ABSTRACT The essay discusses the question of comprehension in orthodox theology. In the first part the author exposes the view of orthodox theology on the relationship between faith and science. In the second part, with the help of the teaching material in which time context with reference to this issue is fully studied, the author analyses how this questions are presented in religious education classes in schools. In her execution the author refers to the metropolitan Jovan Zizjulas who defends the thesis that the problem in the orthodox theology between religion and science does not exist because they are identical to each other.

Jože Kurinčič: Sveto v poeziji / The Holy in Poetry POVZETEK Prispevek se ukvarja z vprašanjem odnosa med pesniško besedo oz. umetniško lepoto in presežnim. Avtorjeva teza je, da je lepota »božanski plašč« in da nam skozi lepoto govori presežno, božje, Bog. Zato je bila besedna umetnost vseskozi v živem stiku z duhovnimi tokovi svojega časa. Iskanje presežnega je bilo literaturi tako rekoč imanentno. Tega dejstva pa novoveška literarna zgodovina pogosto ni videla ali ni želela videti. Poudarjala je specifičnost literature in jo s tem ločila od duhovnih tokov in jo vedno bolj potiskala v larpurlartizem oz. »čisto poezijo«.

ABSTRACT The essay discusses the question of the relationship between the poetical word or artistic beauty and the supremacy. The author’s thesis is that the beauty is a "glorious 19

coat" and that through the beauty, the supremacy, the divine, God speaks to us.

Therefore the art of a word has been in constant contact with spiritual tendencies all the time. Searching for the supremacy was, so to say, immanent in literature. This fact was frequently not seen or was not intended to be seen by the history of literature of the modern age. It emphasized the specificity of literature and thus separated it from spiritual tendencies, always pushing it more and more into "l'art pour l'art" or the-socalled "clean poetry".

Petek dopoldne 3: VLOGA RELIGIJSKEGA POUKA V ŠOLI Dr. Monika Prettenthaler: »Skupaj v večji svet ...« (Janez Pavel II) / „Each can draw the other into a wider world …“ (John Paul II.) POVZETEK

Povabilo k dialogu med vero, naravoslovjem in umetnostjo – na podlagi primerov iz učbenikov za versko vzgojo »Vera naj postane v kontekstu z življenjem uresničljiva, in življenje naj v luči vere postane razumljivo« - ta stavek izraža tisti princip, ki je smernica verskega pouka v Avstriji vse do danes: kritično-produktivni odnos med aktualno izkušnjo današnjega človeka in krščansko versko tradicijo. Veroučne knjige hočejo spodbuditi dialog – dialog med vero, ki zmore dati človekovemu življenju smisel, orientacijo in središčno točko, in umetnostjo, ki konkretne izkušnje vedno presega in pogled odstira v zakulisje, ter naravoslovjem, ki preseneča vedno znova s svojimi odkritji.

ABSTRACT An invitation to a dialogue between faith, science and art – based on the examples from course books for Religious Education (RE).

“Faith is to be practised in the context of life, and life is to be understood in the light of faith”. This reveals the guiding principle still found in Austrian religious education today: critical productive relationship between the current experience of modern man and Christian religious tradition. The school textbooks of RE are designed to stimulate a dialogue – a dialogue between faith giving meaning to man’s life, the orientation and focal point, and artalways exceeding the concrete experiences and enabling us to see behind the scenes, and natural sciences always surprising us with its discoveries.

Dr. Niko Tunjić: Kultura šola, kjer se živi vera in poučuje znanje / School culture where faith is lived and knowledge taught Mag. Gregor Celestina: VIK v 2. letniku: med vero, znanostjo in umetnostjo / RE in the second year: among faith, science and arts POVZETEK

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Človek je razpet med krhkostjo lastnega bivanja in njegovo presežnostjo. Obe dimenziji najdeta svoj izraz v različnih umetniških delih in odkrivata tudi tisto, kar sicer površnemu gledalcu ostaja prikrito. V podobo ujeta človekova izkušnja (umetnost) je provokacija, ki se jo pri predmetu vera in kultura učimo umeščati v njen kontekst, jo soočati z lastno stvarnostjo in jo interpretirati v luči vere. Pri tem pa se ne opiramo ne le na razodetje, izročilo in tradicijo Cerkve, ampak se soočamo tudi s spoznanji in odgovori, ki jih na postavljena vprašanja daje znanost. Predmet vera in kultura je zato po svoji naravi interdisciplinaren in inkluziven, dijaku pa pomaga oblikovati kriterije, na podlagi katerih se uči presegati napetosti, ki jih v njem in okrog njega ustvarja življenje.

ABSTRACT The man is torn between the fragility of his existence and his supremacy. Both dimensions find their expression in different works of art and also reveal what is hidden to the casual spectator. Man's experience (art) caught in the picture is a provocation, which is taught within the framework of the subject Religious Education to be put in its context, to be faced with its own reality and to be interpreted in the light of faith. Doing this we not only refer to the revelation and the tradition of the Church, but also face the findings and answers with which the science responds to the asked questions. Therefore, the subject Religious Education is by nature interdiciplinary and inclusive; it helps the student to form criteria enabling him to learn how to exceed the tensions of life arising in himself and around him.

Dr.Gusztáv Kovács: Poučevanje etike pri religijskem pouku: Pogledi in mnenja madžarskih dijakov o tehnikah umetne oploditve / Teaching Ethics in Religious Education: Views and Opinions of Hungarian High School Students on Reproductive Technologies POVZETEK To delo proučuje vlogo in cilje poučevanja etike v okviru religijskega pouka. Poučevanje etike razlaga s pomočjo orodja pastoralne teologije. Po obravnavi temeljnih problemov pri poučevanju etike, se usmeri k dijakom in njihovem odnosu do etičnih vprašanj.

Predstavlja rezultate nove raziskave, ki je bila opravljena med gimnazijci, in preučuje njihov odnos do kontroverznosti nove reproduktivne medicine, kot so splav, otroci iz epruvete ali nadomestno materinstvo. Glavni cilj je izpostaviti, da moramo poučevanje etike na srednješolskem nivoju razumeti kot pastoralno dejavnost, ki se ne sme omejevati le na sistematično predstavitev discipline ali na stalno ponavljanje norm, ampak mora upoštevati eksistencialno stanje dijakov in jim s tem omogočiti živeti odprto, svobodno in odgovorno življenje.

ABSTRACT This paper examines the role and objectives of teaching ethics within Religious Education. It argues for an interpretation of teaching ethics using the tools of pastoral theology. After facing the fundamental questions of teaching ethics, it looks at students’ attitudes towards ethical issues. It presents the results of a new research among high school students on controversial issues of modern reproductive medicine, such as abortion, test-tube babies, or surrogate motherhood. The prime aim is to show 21

that teaching ethics at the high school level should be understood as pastoral activity that should not end with the systematic presentation of the discipline, or the constant repetition of norms, but should rather take the existential situation of students into consideration enabling them to lead an open, free and responsible way life.

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Petek zvečer: VERA IN ZNANOST Dr. Anton Stres: Odnos med vero in znanostjo / Relationship between faith and science Dr. Edvard Kobal: Mlad človek v procesu uravnoteženega iskanjasmisla, resnice in lepote / Young man in the process of a balanced search for meaning, truth and beauty POVZETEK V sestavku obravnavamo mladega človeka v času obiskovanja srednje šole: njegov duhovni razvoj ter v zvezi s tem zlasti poglabljanje zanimanja in vedenja o religijah, znanosti in umetnosti. Pri tem poudarjamo pomen uravnoteženega iskanja smisla, resnice in lepote in s tem uravnoteženega odnosa do tvarne in presežne stvarnosti.

ABSTRACT This essay discusses a young man during his high school years: his spiritual development and the related way in which he deepens his interest and knowledge about religion, science and art. We emphasize the importance of a balanced search for the meaning, truth and beauty and thus also a balanced relationship to the material and surplus reality.

Dr. Franc Cvelbar: Ratzinger in Einstein: vera in znanost / Ratzinger and Einstein: faith and science POVZETEK Predavanje nakazuje delež grškega razuma v krščanstvu, kar je bila vsebina papeževega nastopa na njegovi univerzi v Regensburgu. Povezava med grško mislijo in krščanstvom sega nazaj v grško prevajanje Stare Zaveze. Šele s tem posegom je svetopisemsko Božje ime: »Sem, ki Sem« dobilo svoj pomen in je evangelist zmogel pozneje veličastno zapisati: »V začetku je bila Beseda (Logos)«.

Na drugi strani pa se prispevek dotakne Einsteinove globoko vere v Boga stvarnika, pokaže pa tudi njegovo nezmožnost, da bi v svoj pogled na svet vključil svetopisemskega in Jezusovega osebnega Boga. Ne more pa mimo Einsteinovega prispevka k temu, da se današnja naravoslovna znanost, ne samo strinja z učenjem, da ima stvarstvo svoj začetek, ampak celo ve, da se je to zgodilo pred približno 15 milijardami let.

ABSTRACT This lecture indicates the influence of the Greek thought on the early Christian teaching, what was comprised in the famous lecture of the Pope Benedict XVI on the occasion of his visit at the University of Regensburg. The Greek thinking and Christianity met for the first time when the Old Testament was translated into the Greek language. At this very moment the God’s name »I am that I am« got its meaning and thus the Evangelist could later put down: »at the beginning there was the Word (Logos)«.

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On the other side the lecture touches Einstein´s deep belief in God as Creator and at the same time his inability to include the biblical and Jesus’ personal God in his own view of the world. The lecture cannot avoid stressing Einstein´s contribution to the fact that natural science of today not only agrees to learning that the creation has its own beginning, but also knows that this happened about 15 billion years ago.

Dr. Ivan Štuhec: Šola kot prostor dialoga med vero in znanostjo v sekularni družbi / School as a place of dialogue among faith and science in secularised society Sobota zjutraj: MEJE ZNANOSTI IN VERE Dr. Branko Klun: Problem metodološkega razlikovanja med znanostjo, vero in filozofijo / Problem of methodological differentiation among science, philosophy and faith Jože Mlakar: Od vere do znanosti / From Faith to Science POVZETEK Za verujočega znanstvenika, je tudi znanost del njegove vere. Ta znanost je drugačna od znanosti neverujočega, saj je utemeljena v veri v Boga, Alfo in Omego vsega, kar je znotraj in zunaj nas. Znanost, ki prezre Boga, ima eno samo razsežnost, to je, z znanstvenim postopkom priti do razlage pojava v obliki teorije ali modela in na koncu ugotoviti še uporabno vrednost spoznanja . Verujoči znanstvenik v svojih odkritjih prepozna prisotnost Boga. Prav zaradi tega imajo njegova odkritja še druge razsežnosti.

Bolj po navdihu kot z logiko in matematiko uzre v naravi lepoto, ki priča, da ima svet posebno vrednost in s tem tudi smisel. Na osnovi tega uzrtja moramo učitelji v šolah ob znanstvenih razlagah otrokom privzgajati simpatetični in empatetični odnos do vsega živega in neživega v naravi.

ABSTRACT For a religious scientist science is a part of his/her religion as well. This science is different from the science of a non-believer, as it is established in the faith in God, who is the alfa and omega of everything that lies within us and that surrounds us. Science that oversees God, has only one dimension, i.e. to reach an explanation of a phenomenon in forms of theory or a model by using scientific procedures and at the end find out what the aplied value of such findings is. A religious scientist recognises the presence of God in his/her discoveries. This is exactly the reason why his/her discoveries have other dimensions. It is more the inspiration than logic and mathematics that helps him/her see the beauty in nature, which testifies that the world has a special value and with that also makes sense. Based on this revelation the teachers in schools must educate the children about the sympathetic and the empathetic attitude towards all living beings and other things in nature when giving scientific explanations.

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Marko Weilguny: Ozkost ali širina vere / Narrowness and Broadness of Faith POVZETEK V svojem razmišljanju se želim poglobiti v vprašanje širine vere. Spodbujen s splošnim dojemanjem vere kot ujetosti v kalup in omejenosti v delovanju zaradi pripadnosti tej veri se sprašujem, če je vera zares taka ovira v življenju. Podobi nazadnjaškega in zaplankanega, morda celo zagamanega kristjana želim nasproti postaviti veliko širino in svobodo, ki ju vera ponuja.

Navkljub nekaterim bolj filozofskim ekskurzom skušam v čimvečji meri izhajati iz osebnega izkustva. Tako pojma širine in ozkosti poskušam opredeliti, kot ju v tem smislu vidim sam. Pojasniti želim tudi odnos med vero in svobodo, kot ga v svoji laični in amaterski teologiji dojemam. Če morda v svojem razmišljanju ugotavljam, da vera ni nujno tako ozka, kot jo prikazuje javno mnenje, pa tega ne želim utemeljevati na ozkosti slednjega. In ko se dotikam ateizma, oziroma odsotnosti vere v družbi, ki postaja vse bolj razširjena, temu nazoru mu ne pripisujem ozkosti, izpostavim pa, da po svoji notranji naravi ni avtomatično bolj reflektiran in širok od vere. Čeprav je celotno razmišljanje morda nekoliko apologetsko in želi podpreti vero in jo braniti pred očitki ozkosti, pa to v resnici ni njegov namen. Pravzaprav sploh ne trdim, da je vera nujno široka in človeku odpira svet, bližnjega in samega sebe. Trdim pa, da mu ponuja možnost za vse to.

ABSTRACT In my reflection I attempt to submerge myself into the question of the broadness of faith. Stimulated by the common perception of faith as entrapment into a mould and consequential limitations implemented into an individual's life, I wonder whether faith is really such a burden in one's life. In contrast to the image of an outdated and limited, perhaps even daft Christian, I would like to present an image of a faith offering vast freedom, and substantial broadness.

In spite of some philosophical deviation I try to base my thoughts primarily on personal experience. In this manner I propose my own definitions of broadness and narrowness as I understand them in this context. I also elaborate on my view of the relationship between faith and freedom as I perceive it in my lay and amateur theology.

If – perhaps – I state that the faith is not necessarily as narrow as the public opinion might portrait it, I do not do it at the expense of the latter. I do not want to paint a picture of a narrowness of the public opinion, nor do I try to represent atheism as narrow. I do however want to point out that not having faith is by itself no more a reflected position than having faith is.

And though the entire reflection proposed here may sound a bit apologetic and written in defense of faith against the imputations of narrowness that was in no way my intent. In fact I do not want to claim that faith is necessarily broad and opening one to 25

the world, to his others and to himself. But I do claim that faith offers him an opportunity for that.

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Sobota dopoldne 1: MEDNARODNE IZKUŠNJE Drs. Bob van de Ven: Nizozemsko katoliško šolstvo v sekulariziranem ozračju / The Dutch Catholic School in a Secularized Climate ABSTRACT The Dutch education system offers the school much freedom. Freedom to shape the education in the school regarding the ideas of the parents and the teachers, freedom to educate the children on the basics of religion or pedagogical ideas. In his lecture Bob van de Ven will first give a short insight in the Dutch educational system. He will point out the question of the freedom of the educational system and the autonomy of the school leader. After that he will give a short overview about the development of catholic education from the beginning of the 20 th century and the loss of influence of the church in the 21 st century, caused by the secularizing of the Dutch society. We live in an individualized society and Christians have become a minority. What does this mean for the Catholic school? Especially in a secularized and individualized world the school plays an important role in the education of the children. That’s why discussions inside the school are taking place; discussions about which values and what kind of behaviour the young have to be taught. A challenging but also very interesting and valuable task for the teachers. The parents suspect a clear vision and mission of the school and that means that the Catholic schools has to manifest themselves more clearly as a Catholic school as some years ago. The pivotal person in the school to achieve this is the teacher.

POVZETEK Nizozemski izobraževalni sistem šolam omogoča veliko svobode, in sicer v smislu, da jim daje svobodo pri oblikovanju izobraževanja v šolah glede na ideje staršev in učiteljev, svobodo do izobraževanja otrok na podlagi vere ali pedagoških idej. Bob van de Ven bo v svojem predavanju najprej podal kratek pregled nizozemskega izobraževalnega sistema. Izpostavil bo vprašanje svobode izobraževalnega sistema in avtonomijo vodje šole. Nato bo sledil kratek pregled razvoja katoliškega izobraževanja od začetka 20. stoletja in izgube cerkvenega vpliva v 21. stoletju, ki je posledica sekularizacije nizozemske družbe. Živimo v individualizirani družbi, v kateri so kristjani postali manjšina. Kaj to pomeni za katoliško šolo? V sekulariziranem in individualiziranem svetu šola igra še toliko večjo vlogo izobraževalnega prostora za otroke. Ravno zato prihaja do diskusij znotraj šol, diskusij o tem, kakšne vrednote in kakšne vrste obnašanja bi morali učiti mlade. Gre za velik izziv, obenem pa tudi za zelo zanimivo in dragoceno nalogo učiteljev. Starši se zavedajo jasne vizije in poslanstva šole in to pomeni, da se morajo katoliške šole bolj jasno manifestirati kot takšne, kot pa so to počele nekaj let nazaj. Ključna oseba pri doseganju tega cilja pa je učitelj.

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Kina Kotlarska: Religija v šoli v post-komunistični Bolgariji / The Religion at the School in Post Communist Bulgaria POVZETEK Komunistični režim, ki je bil v Bolgariji vzpostavljen po drugi svetovni vojni in je sledil sovjetskemu modelu, je ateističen. Posledica tega je, da je vlada začela izvajati represivne ukrepe zoper vernike in cerkvene dostojanstvenike, lastnina je bila podržavljena, cerkvene stavbe (vključno s cerkvami, mošejami in sinagogami), ki so ostale brez finančne pomoči, so bile uničene. V zadnjih letih režima je bil rezultat take politike jasen: v državi sta ostali le ena srednja šola in ena fakulteta, ki sta služili potrebam ortodoksnega bogoslužja.

Po koncu režima in po sprejetju nove ustave je bila spet vzpostavljena verska svoboda.

Versko izobrazbo lahko prebivalci pridobijo z obiskovanjem verouka, ki ga organizirajo lokalne cerkve. Pomembno je povedati, da so imami bolj vztrajni, ko gre za organiziranje takega pouka – njih je tudi največ v državi. Obstaja celo državno tekmovanje v recitiranju korana na pamet. Ortodoksna cerkev očitno nima dovolj finančnih sredstev, da bi lahko podprla takšen pouk. Bolj zanimivo je vprašanje, ki se nanaša na uradno državno politiko oz. njen odnos do učenja vere v šolah. Religijski pouk ni obvezen predmet. Možno ga je imeti na urniku dve uri na teden, če starši tako želijo. Kot primer lahko navedem kraj Veliko Tarnovo, kjer je 70.000 prebivalcev in v katerem je samo ena šola, kjer skupina 100 otrok obiskuje ure pri Religijskem pouku.

V Bolgariji se počasi zopet začenja diskusija o tem, ali naj se v šolah uvede Religijski pouk kot obvezni predmet in do kakšne mere naj bodo njeni simboli predstavljeni v javnih šolah, ki jih financira država. Vprašanje Religijskega pouka kot obveznega predmeta v šolah še nekaj časa ne bo rešeno, ker je bolgarska družba še preveč občutljiva glede te tematike.

ABSTRACT The communist regime, established in Bulgaria after the Second World War, following the soviet model, is atheistic. As a consequence of which, the government has undertaken repressions against believers and ecclesiastical activists, the patrimony has been nationalized, the religious buildings (including churches, mosques and synagogues), who are left without any financial help, are being destroyed. In the last years of the regime the result of these purposeful politics is clear: in the country there are only one high school and one university left, which serve the needs of the orthodox cult.

After the end of the regime and the voting of the new constitution, it has set a religious freedom. Religious education can be obtained by visiting classes conducted by the local church. It is important to say that the imams are more persistent in organizing such classes – they are the most numerous in the country. There is even a national competition of retelling the Koran by hearth.The Orthodox Church does not seem wealthy enough to support such classes. More interesting is the question concerning the official state politics towards the studying of religion in school. The subject Religion is not mandatory. It can be studied 2 periods a week if the parents wish so. For example, in the town of VelikoTarnovo whose population is around 70 28

thousand, there is only 1 school where a group of one hundred students are taking lessons in religion.

In Bulgaria the discussion whether the obligatory study of religion in schools should happen and to what degree the it’s symbols should be present in the worldly schools who is financed by the state is periodically being brought back to life.

Mag. Tone Česen: Medpredmetno povezovanje v okviru antičnih dni / Cross-curricular teaching in the project of Antique days POVZETEK Zadnja štiri leta potekajo na ŠKG v drugi polovici januarja t.i. antični dnevi. Zamisel o takih dnevih se je porodila iz želje ponuditi dijakom prvega letnika, ki se učijo latinščino, konkretno izkušnjo prednosti učenja tega jezika in spoznavanja klasične kulture in antičnega sveta. Celoten program obsega tri šolske dneve. Običajno je ob sredah pouk, pri katerem se povežeta v vsebinske sklope dva predmeta, drugi dan so potem praktične delavnice (kiparstvo, kulinarika, …), tretji dan pa je namenjen predstavitvam, ogledom predstavitev in kvizu v poznavanju antike. Cilji antičnih dni so: izkušnja vsebinske povezanosti na prvi pogled povsem različnih predmetov, razvijanje ustvarjalnosti in umetniškega občutka, sodelovanje v mešanih skupinah (ne v razrednih) in poglabljanje ter utrjevanje znanja.

ABSTRACT In the last four years the so-called “days of antique” have been taking place on DCGat the end of January. The idea for this project was born because we wanted to give the first year students who have Latin as a mandatory subject a concrete and positive experience of learning Latin, classical culture and the antique world. The whole program is extended over three school days. On Wednesdays there are usually crosscurricular lessons, on the second day there are workshops (statuary art, kitchen, …) and on the last day there are presentations and a quiz to test the knowledge on antique times. The goals of the days of antique are: the experience of the connection between two subjects which seem to completely differ at first sight, development of creativity and a sense for art, cooperation in mixed groups (not classes), deepening and consolidating the knowledge.

Simon Malmenvall: Dvojna izkušnja: Katoliška identiteta med celostnostjo in vsrkavanjem postmoderne popularne kulture / Double experience: Catholic Identity between Holism and Absorption of postmodern pop culture POVZETEK Pojem »dvojne izkušnje«, ki oblikuje vsebino pričujočega prispevka, izhaja iz avtorjevega osebnega pogleda na glavne značilnosti verskega življenja Zavoda sv.

Stanislava v obdobju med letom 2005 in 2009. Na eni strani se izraža skozi navdušenje, na drugi skozi užaloščenost. Navdušenje se nanaša na celotno skupino učečih duhovnikov, ki so se izkazali s stalno pripravljenostjo spodbujati dijake v njihovem duhovnem in intelektualnem iskanju, medtem ko je užaloščenost povezana s premajhno pozornostjo do posredovanja uradnega nauka Katoliške cerkve na jasen, 29

premočrten in čim bolj celosten način. Pojem »dvojne izkušnje« meri tudi na težavnost preseganja evropskih postmodernih samoumevnosti: preseganja nasprotujoče si dvojice »vera in kultura« in »dialog in resnica«. Nasprotujočo si dvojico »vera in kultura« je moč preseči z vključitvijo vere v široko razumljen okvir kulture in prepričanjem o bivanjski prvenstvenosti verskega razumevanja sveta, ki popravlja in dopolnjuje različne »delne resnice« ostalih prvin kulture. Nasprotujočo si dvojico »dialog in resnica« pa je moč preseči s poudarjanjem pomembnosti resnicoljubnosti in lastne istovetnosti, ki se v skladu z uradnim katoliškim pogledom uresničuje v evangelizaciji in hkratnem upoštevanju svobodne volje vsake osebe.

ABSTRACT The content-building concept of »double experience« rests on the author's personal view about the main characteristics of religious life in the St. Stanislav's institution between 2005 and 2009. On the one hand it is expressed in enthusiasm, on the other in sadness. Enthusiasm refers to the whole group of teaching priests distinguished by their permanent readiness to encurage spiritual and intellectual searching of their students. Conversely, sadness is connected with a scarce attention to present official teaching of the Catholic church in a clear, straightforward and integral way as possible.

The concept of »double experience« points also to the difficulty of a double transcending of postmodern european cultural self-evident notions: transcending the binary opposition of »faith and culture« and »dialogue and truth«. The binary opposition of »faith and culture« can be transcended with the inclusion of faith in the widely understood frame of culture and conviction about existential priority of understanding the world through faith which corrects and supplements various »partial truths« founded in other elements of culture. The binary opposition of »dialogue and truth« can be transcended with stressing the importance of truthfulness and one's own identity which, according to official Catholic perspective, actualizes itself in evangelization and at the same time in respecting the free will of every person.

Sobota dopoldne 2: EVOLUCIJA IN STVARJENJE Dr. Roman Globokar: Vera v Boga Stvarnika in Darwinova evolucija / Faith in God the Creator and Darwin’s Evolution POVZETEK Človek je po svoji naravi naravnan k iskanju resnice. Sprašuje se o tudi o izvoru človeka in celotnega vesolja. Tekom zgodovine so se oblikovale različne razlage in tudi napetosti med njimi. Darwin s svojim delom o izvoru vrst leta 1859 postavi teorijo o naravni evoluciji, ki poteka po notranjih zakonitostih naravne selekcije in boja za obstanek. Do sprememb med vrstami pride z mutacijami. Človek je zadnji v verigi evolucijskega razvoja. Ali je takšna teorija sprejemljiva za nekoga, ki priznava, da je vesolje ustvarjeno do Boga in da je človek ustvarjen po Božji podobi? Kako gleda danes krščanstvo in Katoliška cerkev na evolucijo? Papež Janez Pavel II. je v svojem znamenitem govoru o evoluciji leta 1996 celo izjavil, da je evolucija več kot zgolj hipoteza, je pa poudaril, da je človeško življenje »ontološko« različno od ostalega življenja. Duhovna duša ne izhaja iz materialnega razvoja. Podobno je učil že papež Pij XII., ki je leta 1950 v Humani Generis odprl vrata znanstveni razlagi evolucije, pri čemer pa je zapisal, da je človeška duša neposredno ustvarjena od Boga.

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Katoliška cerkev (za razliko od nekaterih protestantskih skupin) ne zagovarja kreacionizma, kot možne »znanstvene« razlage nastanka vesolja in človeka. Poudarja, da obstaja razlika med znanstveno razlago, ki s pozitivistično metodo raziskuje, kako je potekal razvoj, in versko razlago, ki se sprašuje po smislu vsega, kar obstaja. Znanost ne nasprotuje veri in obratno. Gre za različna pristopa k isti resničnosti. V prispevku so predstavljene tri možne razlage: teistična evolucija, ki trdi, da je Bog preko evolucije ustvarjal svet, inteligentni načrt, ki trdi, da je Bog posegal v evolucijo v določenih primerih, in teleološka razlaga, ki zagovarja, da je Bog smotrnostni vzrok vsega, kar obstaja. Bog ni eden od vzrokov, ampak najgloblji notranji povzročitelj vsega, kar je. S to razlago, ki jo zagovarja tudi avtor, ohranja evolucijska teorija svojo znanstveno avtonomijo, hkrati pa lahko vernik onkraj zunanjih zakonitosti, ki jih odkriva znanost, vidi tudi kontinuirano Stvarnikovo delovanje.

ABSTRACT Humans are by their nature oriented towards searching the truth. They also ask themselves about the origin of the human being and of the whole universe.

Throughout history there have been different explanations and also tensions between them. Darwin set a theory about natural evolution with his work about the origin of species in 1859; acording to his theory, the evolution is supposed to occur by following internal rules of natural selections and the struggle for survival. Changes among species happen because of mutations. The humans are the last in the chain of evolutionary development. Is such a theory acceptable for someone, who is admitting that the universe has been created by God and that the human being has been created after God's image? What are the views of Christianity and the Catholic Church on evolution? Pope John Paul II. even stated in his famous speach on evolution in 1996 that evolution is more than just a hypothesis, but he did stress that the human life is »ontologically« different from other forms of life. The spiritual soul does not come from material development. Similar thoughts came already from Pope Pius XII., who opened the doors to a scientific explanation of evolution in Humani Generis in 1950, but he wrote that the human soul has been directly created by God. The Catholic Church (as opposed to some Protestant groups) does not recognise creationism as a possible »scientific« explanation for the creation of the universe and of the human being. It emphasises the fact that there is a difference between a scientific explanation, which investigates the development with a positvistic method, and a religious explanation, which questions the sense of everything that exists. It is about two different aspects of the same reality. There are three possible explanations presented in this article: the theistic evolution claiming that God created the world through evolution, the intelligent plan claiming that God has interfered with evolution in some specific cases and the teleological explanation claiming that God is the most meaningful cause of everything that exists. God is not one of the causes, but the deepest internal cause of everything there is. With this explanation, which is also defended by the author of the article, the evolution theory is preserving its scientific autonomy, but at the same time the believers can see the continuous Creator's work behind the external laws discovered by science.

Mag. Jernej Pisk: Med znanostjo in vero v šolskih klopeh: zmešnjava pojmov in konceptov / Between science and faith in school: confusion of notions an concepts 31

POVZETEK Znanost in vero se danes v družbi največkrat predstavlja kot dva protipola. Naše vprašanje pa je, na čem je ta ločitev utemeljena. Težko se je namreč izogniti občutku, da je ločevanje, boljkot na poglobljenem premisleku, utemeljeno na nekem splošnem 'ljudskem' pojmovanju ali kar mnenju o enem in drugem. O utemeljenosti tega pa je mogoče upravičeno dvomiti. To bomo pokazali na primeru nekaterih pojmov in konceptov, vzetih iz 'šolskega' razpravljanja o veri in znanosti. Pokazali bomo, da je razkorak med njima bolj kot na poglobljenem razumevanju znanosti in vere utemeljen na določenih nereflektiranih predsodkih (tj. sodbah, ki predhajajo poznavanje stvari same), ki pa si domišljajo, da so vedenje, in ki jih imamo, še preden se poglobimo v samo analizo pojmov znanosti in vere. Skratka, zdi se, da težave in nasprotovanja pogosto koreninijo v dejstvu, da si nismo na jasnem oziroma da ne vemo, o čem se pravzaprav sploh pogovarjamo. Ogledali si bomo nekaj pomembnejših pojmov in konceptov, ki pomembno sooblikujejo javno razumevanje znanosti in vere (to so pojmi vedenja, razuma, resnice, stvarnosti, avtoritete, tradicije in svobode), njihovo splošno razširjeno razumevanje ter posledice takšnega razumevanja za oblikovanje podobe odnosa med vero in znanostjo.

ABSTRACT Nowadays science and faith are mostly shown in the society as two polar opposites.

However, our question is what this division is based on. It is namely hard to avoid the feeling that this division is founded more on some general »folk« conception or even opinion about one and the other than on an in-depth reflection. Such grounds can reasonably be doubted. We will try to demonstrate this by showing some examples and concepts taken from »school« discussions about faith and science. We will show that the divide between them is more justified on certain unreflected prejudices (i.e. preconceived judgements about things themselves) than on an in-depth understanding of science and faith. However, such prejudices seem to think of themselves as being knowledgeable and which we have even before we look at the analysis of the concepts of science and faith itself more closely. In other words, it seems that the difficulties and the contradictions are often rooted in the fact that we do not understand completely or that we do not know what we are actually talking about. We are going to look at some of the more important notions and concepts, which have an important role in forming the public understanding of science and faith (notions of behaviour, reason, truth, reality, authority, tradition and freedom), their generally accepted understanding and consequences of such understanding for forming an image of the relation between faith and science.

Jacek Piotrowski: Religijski pouk na Poljskem / Religious education in Poland Ana Bavec: Evolucija lepega / Evolution of the Beautiful POVZETEK Lepota ni nekaj, kar bi se dalo dokazovati, ampak jo preprosto občutimo, ali pa ne. Po eni od definicij je izkustvo lepega ena od strategij, s katerimi se v evoluciji ohranjajo interes, fascinacija, celo obsesija do bitja nasprotnega spola, kar spodbudi višje razvita živa bitja do sprejemanja določenih pomembnih odločitev, ki najpogosteje vodijo v 32

reprodukcijo in s tem v preživetje vrste. Poznamo dva tipa selekcije, naravno, ki deluje v smeri preživetja posameznika ter spolno, pri kateri gre za uspešnost pridobivanja partnerjev. Znotraj te gre lahko za boj med samci, za prevlado nad eno oziroma več samicami, ki so tu zgolj opazovalke.V drugih primerih gre prav tako za rivalstvo med posamezniki istega spola, a sedaj igrajo vlogo samice, ki izberejo lepše močnejše, spretnejše samce, pri katerih vse te zunanje značilnosti v resnici sporočajo njihovo vitalnost. Mutacije so eden od pomembnejših virov raznolikosti med organizmi. Drugi vir pa je samo spolno razmnoževanje oz. pojav mejoze. To je proces, pri katerem se očetova in materina dedna snov na novo kombinirata. S spolnim razmnoževanje se zagotavlja večja kvaliteta potomstva. Organizmi, ki se spolno razmnožujejo, lažje kombinirajo gene, ki pomenijo prednost. Seveda pa ima spolno razmnoževanje tudi svojo ceno, saj je potrebno najti partnerja in ga nekako »osvojiti«.

Dokazano je, da motnje v razvoju zarodka privedejo do odstopanj od simetrije telesa in obraza in tako naj bi že naši davni predniki nagonsko čutili, kdo je in kdo ni zdrav in tako raje izbirali bolj simetrične obraze, s čimer so posredno izbirali bolj zdrave osebke.

Tako naj bi se postopoma razvil občutek tistega, kar se nam zdi lepo. S tem, ko so organizmi tekom evolucije izbirali lepše, močnejše, spretnejše, skratka kvalitetnejše partnerje, so v resnici ocenjevali njihovo splošno zdravje in vitalnost. »Prisrčni, ljubki « organizmi v bližnjih prebudijo skrb, občutek odgovornosti in potrebo po varovanju, kar naj bi bila evolucijska prilagoditev. Razlog, da se nam določene živali zdijo prisrčne ali pa grde je v tem, da uporabljamo zanje iste kriterije, ki so nam tudi v evoluciji pomagali ocenjevati predstavnike iste vrste. Znotraj živalskega sveta so zunanji izgled, lepota petja, oglašanja in gradnja gnezd odločilni v tem, ali bo samica samca sprejela ali zavrnila. Pri ljudeh pa lepota oziroma privlačen izgled le pritegne, a osebnost človeka, njegov značaj in vedenje praviloma odločijo, ali bo taka zveza tudi plodna ali ne.

Kot je zapisala neka naša dijakinja: vse tisto, kar je lepo, nas privlači zato, ker se ob pogledu na lepoto počutimo bolje, bolj izpolnjene in srečne. Morda tudi zato, ker nas spodbudi, da bi taki postali še sami.

ABSTRACT Beauty cannot be proved. It is something that we either feel or not. One of the definitions says that the experience of beauty is the strategy of evolution to keep the interest, fascination, even obssesion of the organisms about the opposite sex that encourages higher developed organisms to accept some important decisions, which lead to reproduction and further survival of species.

There are two different types of selection: natural, which is important for survival of individual, and sexual, where all the effort is oriented towards acquiring a partner. The last one is further divided into two possibilities: a fight between the males to predominate over one or more females, which do not interfere in the fight and the rivalry between males, where the females choose the stronger one, the most beautiful one, the most dexterous one. All these external characteristics send a message about their vitality. Mutations are among the most important sources of variability between organisms. The other source is sexual reproduction and the appearance of meiosis, where mother' and father's genetical materials recombine. The sexual reproducion increases the quality of the descendants. Organisms with sexual reproduction easily 33

combine genes which presents an advantage but this kind of reproduction also pays the price – you have to find a suitable partner and you have to somehow keep it.

It is proved that the abnormalities during development of the embryo can lead to deviations from symmetry of body and face and also our ancestors instinctly felt, who is and who is not healthy and they rather chose more symmetrical faces and with this, they chose more healthy individuals. So, in that way, the sense for beauty slowly developed. By choosing more stronger, more beautiful, more skilled, so better quality partners, the ancestors were estimating the partner's general health and vitality.

Cuteness and sweetness awake care, a feeling of responsibility and the need to protect in people and this is supposed to be evolutionary adaptation. The reason why we perceive some animals as beautiful or ugly is because we estimate them, we use the same criterion that we used in the past to evaluate the representatives of the same species. In the animal world, the external beauty, the beauty of singing, the beauty of making nests were decisive for a female to choose the male or reject it. In mankind, the external beauty just attracts the partner, but the personality and behavior of partner are crucial for the fertility of the relationship.

In words of one of our pupils: everything that is beautiful attracts us because when we see that beauty, we feel better, more complete and happy. Perhaps also because it encourages us to become the same as well.

Sobota popoldne 1: ABSTRAKTNOST IN PODOBA Mag. Gregor Pavlič: Cerkev in matematika na prelomu 1. tisočletja / The Church and mathematics at the turn of the 1st millennium POVZETEK Prelom 1. tisočletja, čas ponovnega Kristusovega prihoda, čas strahu, skrbi in negotovosti. Temačni srednji vek? Gotovo ne tako hudo temačen, če ga je presvetlila tako močna osebnost kot je bil učenjak Gerbert. Njegova življenjska zgodba se bere kot pravljica Od pastirčka do papeža. Matematik, fizik, glasbeni teoretik, gramatik, retorik, pedagog, politik, cerkveni dostojanstvenik – vse v presežnikih.

V prispevku bo opisana njegova življenjska pot in čas, v katerem je deloval.

ABSTRACT The turn of the first millenium, time of Christ's Second Coming, time of fear, concerns and uncertainties. The dark medieval times? Certainly not so dark if it was blessed with such a strong personality as the scholar Gerbert. His life story can be read as a fairytale with the title From shepherd to pope. Mathematician, physicist, music theorist, grammatician, rhetorician, politician, clerical dignitary - all in superlatives.

This article will present his life story and the time in which he was active.

Mag. Janez Šparovec: Med končnim in neskončnim / Between finiteness in infiniteness 34

POVZETEK Človekovo večno vprašanje ostaja, ali je kaj poleg otipljivega snovnega sveta.

Matematika operira s števili. V gimnaziji dijak spozna različne številske množice, računske operacije in pravila. Osnovna številska množica so naravna števila. Osnovni računski operaciji z naravnimi števili sta seštevanje in množenje. Rezultat kateregakoli računa s končnim številom korakov seštevanja in množenja je naravno število. Če želimo spoznati še kakšna druga števila poleg naravnih števil, je potreben preskok.

Samo s seštevanjem in množenjem ostajamo v svetu naravnih števil. Mnogi ljudje v odgovoru na večna človekova vprašanja o smiselnosti življenja vse življenje ostajajo v množici naravnih števil. Njihov življenjski smoter je seštevanje in množenje stvari okrog sebe.

V matematiki imamo tudi neskončnost - več neskončnosti. Končnost in neskončnost sta večkrat zanimivo povezani.

ABSTRACT It is an eternal question of a human being if there is anything besides the tangible material world. Mathematics deals with numbers. In high school the students get to know different numeric groups, mathematical operations and rules. The basic numeric group are natural numbers. The basic mathematical operations with natural numbers are addition and multiplication. The result of any calculation with a finite number of steps in addition or multiplication is a natural number. If we want to know any other numbers besides natural numbers, a leap is needed. By only doing addition and multiplication we are staying in the world of natural numbers. Many people stay in the group of natural numbers when they are searching for answers to eternal questions about the meaning of life. Their life goal is addition and multiplication of the things surrounding them.

Mathematics also knows infinity - more infinities. Finality and infinity are often connected in an interesting way.

Mag. Bernarda Podlipnik: Preko besed do Besede, od podob k Obličju / Through words to the Word, from Images to the Face POVZETEK »Kje je Življenje, zgubljeno med življenjem, kje je modrost, zgubljena spričo znanja, kje je znanje, izgubljeno ob podatkih?« (T. S. Eliot, Skala) Ali lahko v sodobni informacijski in potrošniški družbi mlade nagovarjamo preko umetnosti in jih vabimo k odkrivanju, doživljanju sveta in odstiranju njegovih mej v zrenju presežnega, ki se kot utelešeni dotik prenaša v umetnostni izraz, da se bodo v teh dotikih sveta in Svetega lahko prepoznali tudi oni sami? Namen umetnostne vzgoje v šoli vidim v tem, da bi mlade spodbujali, da bi ob umetniških delih spoznavali in preko tega lažje razumeli sebe, sočloveka, svet okoli sebe – in tudi Svéto, ki ga morda samo slutijo in šele zadržano odkrivajo njegove dotike; da bi doživeli, da 35

umetnost ne more biti samo predmet ali sredstvo, temveč nekaj, kar onkraj neposrednosti izkušnje preiskuje prvi in poslednji smisel življenja.

ABSTRACT

"Where is the Life we have lost in living?

Where is the wisdom we have lost in knowledge?

Where is the knowledge we have lost in information?"

(T. S. Eliot, The Rock) Is it possible in the modern information and consumer era to address the youth through art and to invite them to discover, experience the world and to move its boundaries towards suspecting the transcendental, which is transfered into the artistic expression as the embodied touch, so that they can recognise themselves in these touches of the World and of the Holy? I see the purpose of art education in school in the fact that it offers the possibility to encourage the young to get to know themselves through art work and to understand themselves, the fellow human beings and the world around them better - and also to understand the Holy, which they may only anticipate, and the touches that they are reservedly getting to know; to experience this, art cannot be only an object or a means, but also something that searches for the first and the last meaning of life beyond the directness of the experience.

Nina Malovrh: Bistvo vaze je v njeni vsebini / The Essence of the Vase Lies Within POVZETEK Moja izkušnja ŠKG mi pravi, da nismo bili "samo" dijaki, temveč smo lahko živeli kot polnokrvni najstniki - neutrudni raziskovalci sebe, sveta okrog nas in tudi "tistega presežnega". Šola nam je omogočila in nas spodbujala, da smo poleg tistih obveznih ur v razredu lahko uresničili še marsikatero kreativno idejo in odkrivali mnogo širše od okvirov učne snovi. Danes vem, da je pestrost izkušenj in spoznanj najboljši vir vseh novih navdihov.

Pravzaprav se mi zdi, da smo se štiri leta intenzivno "urili" v krepostih - veri, upanju in ljubezni. Preko spoznanj ter dosežkov smo se naučili verjeti, da smo lahko popolni, kot je popolno Stvarstvo. Izkušnje so nam potrdile, da upi lahko postanejo resničnost - če smo se le dovolj potrudili in se čemu tudi odpovedali, nam je bilo v okviru šole omogočeno marsikaj. In vse to smo počeli z radostjo ter ljubeznijo. Kar pa je po mojem mnenju recept za srečo in naše edino poslanstvo na tem svetu.

ABSTRACT I experienced my highschool years not only as a student, but more as a "full time teenager" - a restless explorer of my inner self, the world around us, as well as the greater idea beyond it all. School encouraged and enabled us to bring forth a myriad of creative ideas and to dig deeper. Today I'm certain that a diversity of experience and comprehension is the optimal idea generator.

Seems like we were intensively "trained" in the virtues of faith, hope and love. Through the accomplishments we begun to believe we can be as complete as the Creation.

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Experience thought us that our hopes and dreams could come true - if only we tried hard enough and were willing to sacrifice, the school supplied the rest. But most importantly - everything we did was infused with joy and love, which is in my opinion our mission in this life and the ultimate recipe for happiness.

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Sobota popoldne 2: HUMANIZEM IN PRESEŽNOST Mirjam Erce Vratuša: Ali lahko na vprašanje smisla odgovorim z znanostjo / Can the question of meaning be answered by science?

POVZETEK Eno osrednjih vprašanj v psihologiji osebnosti je kako razumeti in razložiti delovanje človeka. Najti odgovore na dve izmed najbolj pogosto zastavljenih vprašanj: KAJ in ZAKAJ? V ta namen so se v preteklosti oblikovale različne teorije osebnosti, ki se v glavnem ukvarjajo z definiranjem in iskanjem vzročno-posledičnih odnosov. Pravo soočanje z vprašanji smisla človekovega bivanja najdemo šele pri humanističnih teorijah – predvsem Franklovi logoterapiji, ki je ena od redkih teorij osebnosti, ki človeka opisuje kot bitje treh razsežnosti, ki se med seboj nadgrajujejo. Ne skupne značilnosti, pač pa specifičnost posameznika, njegove duhovne razsežnosti, je tista lastnost človeka, ki ga opiše v njegovi polnosti in omogoča posamezniku iskanje in soočanje z lastnim smislom življenja.

Neža Karlin: Klasični jeziki v dialogu z vero, znanostjo in umetnostjo / Classical languages in dialogue with faith, science and arts – good praxis in classroom POVZETEK Klasični jeziki v dialogu z vero, znanostjo in umetnostjo – primeri iz šolske prakse Bistvo pouka v antični Grčiji je bilo, v pogovoru z učiteljem iskati odgovore na vprašanja, ki jih zastavlja življenje. Merilo tega iskanja pa je bila vera, s katero je bilo v temelju prežeto vse prizadevanje starih Grkov, tako v znanosti kot v umetnosti. Kot profesorica klasičnih jezikov opažam, da je zgolj stvarno poglabljanje v dosežke antične civilizacije premalo, zato dijake spodbujam, da se ob antičnih temah sprašujejo o svojem lastnem življenju. Na treh primerih iz šolske prakse bom pokazala, kako je pouk klasičnih jezikov lahko: 1. prostor dialoga med vero, znanostjo in umetnostjo, 2. prostor osebnega spraševanja in rasti in 3. prostor, kjer se gradi narodna in evropska identiteta.

ABSTRACT The core of the schooling in ancient Greece was to search for the answers to the vital questions of life in dialogue with the teacher. The criterium of the search was faith which pervaded all the endeavour of the ancient Greeks in science as well as in art.

As a teacher of classical languages I am noticing that only material pondering in the achievements of ancient civilisation does not suffice. Therefore I encourage my students to question themselves about their own life issues on the basis of examples from ancient times. I would like to illustrate in three examples how the lessons of classical languages can be: 1.

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the ground of a dialogue among faith, science and art,

2.

3.

the ground for personal questioning and growth and the ground on which national and European identity has been founded.

Martin Zlobko: Človekov religijski/transcendentni pogled skozi oči umetnosti / Man’s religious/transcendental view through the eyes of art POVZETEK V svojem prispevku avtor želi na kratko osvetliti pomen umetnosti skozi različne zgodovinske tokove človekovega verovanja: od prazgodovine, grške in rimske religije, preko hindujske in drugih vzhodnih verovanj in filozofij, pa vse do treh religij knjig ali velikih monoteizmov: judovstva, krščanstva in islama. »Med najplemenitejše dejavnosti človekovega duha po pravici spada lepa umetnost, zlasti pa verska ter njen vrhunec: cerkvena umetnost. Saj po svoji naravi hoče s človeškimi deli nekako izraziti neskončno Božjo lepoto. Tem bolj je Božja in tem bolj pospešuje Božjo čast in slavo, kolikor nima drugega namena, kakor s svojimi deli čim bolj pomagati, da se človekov duh pobožno dviga k Bogu« (B 122). Človekov pogled se že od ranega otroštva dalje čudi vsem lepotam stvarstva: goram, morju, rekam, rastlinam,… Obnemi pa celo pred samim seboj, ko se sreča s svojim bistvom. Ob tem se pa človek neizogibno srečuje s transcendenco – s presežnostjo, ki jo je zmožen le on sam. Prav tako pa se tudi v različnih religijskih osnovah srečuje s presežnim – pa naj to imenuje Bog, Alah, Jahve, Brahman, vsevesoljni duh,…

Pri tem srečevanju in odnosu s (P)presežnim pa človeku bistveno pomaga tudi umetnost, preko katere se človek tudi izraža. To nam dokazujejo že prazgodovinske najdbe slikarij v jamah, ostanki v grobovih, ostanki templjev in drugih svetih zgradb.

Posebej značilna religijska umetnost se razvije tudi s krščanstvom in njemu značilno ikonografsko umetnostjo. Prav v krščanstvu je tudi močno navzoča meditacija ob sliki oziroma še bolje ob ikoni.

Prav ob ikoni pa se pri pouku vere in kulture srečamo s pravoslavno umetnostjo, ki v celoti močno zaznamuje duhovnost pravoslavne Cerkve.

V napisanem sestavku avtor torej predstavi, kako močno umetnost vpliva na verovanje oziroma kako le ta vpliva na sooblikovaje religijskih svetov, ki vsak zase v različnih religijah bolj ali manj »potrebuje« to razodevanje skozi lepoto. Prav umetnost pa je tudi tista, ki pušča človeku svobodo, da se sam prebije do končne resnice, da se prebije do zadnjega bistva, da more umeti svojo lastno presežnost in presežnost vsega bivajočega. Tako pa mu je tudi omogočeno, da se oblikuje v odnosu s presežnim, z najvišjim, z neskončnim, z Bogom.

Tadej Rifel: Skozi oči animatorja / Through the Eyes of a Facilitator POVZETEK V svojem kratkem prispevku bom osvetlil svojo izkušnjo animatorja na duhovnih obnovah dijakov Škofijske klasične gimnazije. Pri tem bom izhajal iz znanih dejstev, ki 39

pa jih bom osvetlil z vidika različnih temeljnih vidikov. Na podlagi etimologije bom poudaril pomen animatorja in njegovo religiozno vlogo. V nadaljevanju pa bosta kot ključna vidika razložena še čudenje in animatorjev zgled. Svoj razmislek povzemam z znanim stavkom iz Malega princa: »Kdor hoče videti, mora gledati s srcem. Bistvo je očem skrito.« ABSTRACT In my short paper I will shed light on my experience of being a facilitator on spiritual retreats for students of Diocesan Classical Gymnasium. Considering the existing facts I will try to examine them from different essential perspectives. On the etymological basis I will emphasise the importance of the facilitator (literally animator) and his religious role. Later on I will explain two key concepts: the amazement of the facilitator and his role in providing a good example.My reflection can be summarised in the wellknown sentence from The Little Prince: “The essential things in life are seen not with the eyes, but with the heart.”

Sobota zvečer: VERA IN UMETNOST Dr. Alojz Rebula: Transcendenca – vera – znanost – umetnost / Transcendence - Faith - Science - Arts POVZETEK Transcendenca, težnja po Absolutnem, izginja iz modernega jezika in moderne imanentistične zavesti, čeprav je ta element v človeškem bitju neuničljiv. Predavatelj jemlje besedo v dvojnem pomeni: kot težnjo k Absolutnemu in kot Absolutno samo, čeprav ima v vidu predvsem prvi pomen, kot težnjo. Kar se tiče vere, jo vidi v sorodnem odnosu s transcendenco, čeprav je z njo ne identificira. Glede odnosa transcendence do znanosti dopušča občutek inkompatibilnosti samo pri znanstveniku, zaprtem totalnemu misteriju biti. Kar se tiče umetnosti, vidi v njenem bistvu prav presežnostni element, brez katerega ni pristne in velike umetnosti. Na šolski ravni po njegovem pedagog lahko posreduje odprtost transcedenci v tisti meri, kolikor je sam odprt duhovni razsežnosti. Bistvene vloge nima učna snov, ampak pedagogova osebnost.

ABSTRACT Transcendence, aspiration for the Absolute, has been disappearing from the modern world and the modern immanentistic conscience, although this element cannot be destroyed within the human being. The lecturer understands the term in two ways: as an aspiration towards the Absolute and as the Absolute itself, although he mainly favours its first meaning, i.e. the aspiration. What faith is concerned, he sees it as similar to transcendence, although he does not identify himself with it. What the relation of transcendence towards science is concerned, he allows the feeling of incompatibility only in a scientist, who is closed in the total mystery of essence.

What art is concerned, he sees its surplus element in its essence and is convinced that there is no true and great art without this element.

According to his opinion, on school level the educator can mediate the openness towards transcendence to such an extent as he himself is open for the spiritual 40

dimensions. The crucial role does not lie in the subject matter, but in the educator's personality.

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Doc. dr. Jurij Selan: Umetnost kot vzgoja za odgovornost / Arts as means of education for responsibility POVZETEK Avtor v prispevku predstavi odgovornost (med duhovnim in telesnim, jazom in drugim, družbo in naravo) kot glavno izobraževalno oz. vzgojno nalogo likovne umetnosti, ki jo poveže tudi s svojo izkušnjo šolanja na ŠKG. Umetnost predstavi kot eno izmed oblik človekovega delovanja v realnosti, ki z ostalimi oblikami delovanja v realnosti deli smoter »delati dobro«. Pri tem po Georgeu Steinerju izhaja iz tega, da »delati dobro« temelji na dveh povezanih vidikih odgovornosti: komunikacijski odgôvornosti (responsiveness) in etični odgovórnosti (responsibility).Odgôvornost na intrasubjektivni ravni zavezuje človeka k interakciji med duhovnim in telesnim. Ta odgôvornost pa nato na intersubjektivni ravni odnosa med soljudmi implicira etični aktodgovórnosti, saj zahteva previdnost in upoštevanje drugega, ki mu odgovarjamo. Ker je za likovno ustvarjalnost bistvena ravno odgôvorna interakcija med duhovnim in telesnim, idejo in izvedbo, mišljenjem in delovanjem, avtor na osnovi tega predstavi likovno umetnost kot paradigmo odgovornega delovanja, na čemer utemeljuje izobraževalno in vzgojno funkcijo likovne umetnosti.

ABSTRACT In this article the author presents responsibility (between the spiritual and the physical, the self and the other, the society and the nature) as the main educational or pedagogical task of fine arts, which he then connects to his experience of education at DCG. Art is presented as one of the forms of human functioning in reality, which share the same purpose of »doing good« with other forms of functioning in reality. According to George Steiner, it can thus be concluded that »doing good« is based on two connected aspects of responsibilty: the communicative responsibility (responsiveness) and the ethical responsibility. The responsiveness on the intrasubjective level binds the human being to interact between the spiritual and the physical. This responsiveness then implicates the ethical act of responsiblity on the intersubjective level of human relations, since it demands caution and respect for the other, who we are responsible to. Since exactly the responsive interaction between the spiritual and the physical, the idea and the execution, the contemplation and the functioning is of key importance when it comes to fine arts creativity, the author is presenting fine arts based on this conclusion as a paradigm of responsible functioning and with this establishing the educational and pedagogical function of fine arts.

Robert Dolinar: Snov in skrivnost / Substance and mystery POVZETEK Antična ideja o razkoraku med umrljivo snovjo ter dušo oziroma duhom, ki naj bi živela večno, zaznamuje sv. Pavla ter navdihuje velik del krščanske teologije. Renesansa postavi človeka v središče, razsvetljenstvo, industrijski razvoj in tehnološki napredek rodijo modernega človeka, ki verjame, da je mogoče razložiti vse, kar obstaja. Med iskanjem odgovorov izrine iz svojega vsakdana vse, kar je skozi stoletja ohranjalo pridih skrivnosti. Izguba svetega in neskončna vera v človeški razum zaznamujeta dojemanje življenja ter sveta. Boga ni več in ni več svetov onkraj. Romunsko-francoski mislec Mircea Eliade govori o modernem človeku kot nereligioznem bitju. Smo se z 42

desakralizacijo življenja res uspeli osvoboditi praznih verovanj, morda od poezije in sanj?

ABSTRACT The antique idea about the divide between the mortal matter and the soul or the spirit, which is supposed to live forever, has marked St Paul and has been inspiring a large part of Christian theology. The Renaissance is setting the human being into the centre, the Age of Enlightment, the industrial development and the technological progress have created the modern man who believes that it is possible to explain everything that exists. While searching for answers, the modern man is pushing everything that has been preserving the spirit of mystery through centuries out of his everyday life. The loss of the sacred and the infinite faith in the human reason have marked the perception of life and the world. God no longer exists and there are no worlds beyond.

The Romanian-French philosopher Mircea Eliade talks about the modern man as a non-religious being. Have we really managed to set ourselves free from empty beliefs, maybe from poetry and dreams, by desacralising life?

Milada Kalezić: V iskanju Besede / In search of the Word POVZETEK Življenje v gledališču je življenje v morju besed – napisanih, govorjenih, interpretiranih, magičnih, vznesenih – če hočemo, da so izrečene prepričljivo, jim moramo podariti sebe. V nekem trenutku se vprašaš: lepe so, koliko so tudi resnične? Katera od njih ima moč, da te preustvari, da te na novo rodi? Odgovor je seveda nepričakovan in presenetljiv: Božja beseda.

ABSTRACT Life in theatre is life in a sea of words - written, spoken, interpreted, magical, elevated - if we want them to be spoken out convincingly, we need to give ourselves to them. In one moment you ask yourself: they are nice, but are they also true? Which of them has the power to re-form you, to re-born you? The answer is certainly unexpected and surprising: God's word.

Gregor Čušin: Kakšna je razlika med kulturo in umetnostjo? / What is the difference between culture and art?

POVZETEK Večina ljudi ne loči med kulturo in umetnostjo, pa čeprav je razlika med njima velika, bistvena in predvsem logična: Kultura je precej širši pojem in v svoj obseg potegne tudi umetnost, medtem ko v umetnosti (sploh zadnje čase) dostikrat zaman iščemo vsaj za ščepec kulture.

Mnogim teorijam o nastanku in definiciji umetnosti dodajam še eno: človek je od nekdaj presežke oz. prvence svojega dela posvečal boštvom, božanstvom ali Bogu…

Umetnost je to, kar je človek od tega presežnega zadržal zase. Umetnost je torej nekaj kar je človek »ukradel« Bogu!

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Za razliko od kulture in umetnosti, ki ju ne ločujemo, pa zelo redko povezujemo umetnost in vero, oz. obred in predstavo/umetniški dogodek! Pa čeprav je tudi ta »zveza« velika, bistvena in predvsem logična: kljub intimnemu doživljanju je oboje javni dogodek, kljub stvarnosti v kateri se vršita gre v prvi vrsti za dogajanje na duhovnem področju, le da je umetnost navidezna resničnost, vera pa živa Resnica!

ABSTRACT Most people do not distinguish culture from art, although the difference is significant, essential and mostly logical: culture is a far wider concept, taking in art as well, while we are often searching in vain for a shred of culture in art (especially in recent times).

I want to add another theory or definition about the creation and art: the human being has been dedicating the successes and the debuts of his work to deities and to God...

Art is what he has kept for himself from these successes. Therefore art is something what the human has »stolen« from God! In contrast to culture and art, which we are not separating, we have rarely been connecting art and faith or the ritual and the show / artistic performance. However, the connection between these is big, essential and mainly logical: despite the intimate experience both of them are public events. Despite the reality in which they are executed both are primarily events in the religious sphere, where art is apparent reality and religion is the living Truth!

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