Bøger udgivet af Nordic Bildung

Dannelse er på alles læber, men begrebet er vanskeligt at definere. Lene Andersen har med bogen Dannelse – at blive et større menneske både gjort dannelsesbegrebet konkret og udviklet begrebet til at matche det 21. århundredes behov.Bogen udgives som en Report to the Club of Rome, hvor Lene Andersen p.t. er eneste danske medlem. Romklubbens to co-præsidenter, Sandrine Dixson-Declève og Mamphela Ramphele, skriver bl.a. i deres forord: ”Bogen er en eftertænksom og tankevækkende guide, der kan sætte menneskeheden i stand til atter at fokusere på det, som er vigtigt, og at forstå livslang læring, uddannelse og tænkning som en forenende kraft.”I første halvdel af bogen undersøger Lene Andersen dannelsesbegrebets tyske oprindelse, dets lighed med moderne udviklingspsykologi, samt hvordan Grundtvig og Kold demokratiserede dannelsen og gjorde den til folkedannelse gennem højskolerne. Dannelse blev fundamentet for Danmarks velstand og beskyttede os mod 1930’ernes autoritære og totalitære ideologier. I anden halvdel af bogen præsenterer Lene Andersen en ny analyse af, hvad det var, højskolerne og folkeoplysningen gjorde for Danmarks ungdom, vores land og vores selvforståelse. Endelig giver Lene Andersen konkrete bud på, hvordan vores dannelse er nødt til at blive opdateret i forhold til det 21. århundredes udfordringer som f.eks. klimaforandringer og overvågningskapitalisme. Dannelse og det tyske ord Bildung har ikke nogen præcis oversættelse på engelsk, men siden Lene Andersens og Tomas Björkmans bog The Nordic Secret udkom i 2017, har der været en stigende interesse internationalt for Bildung og for den danske folkeoplysning. Bl.a. i New York Times: https://www.nytimes.com/2020/02/13/opinion/scandinavia-education.html Dannelse – At blive et større menneske udgives af tænketanken Nordic Bildung, der står bag European Bildung Network og European Bildung Day.

Folkeoplysningens historie i Danmark, Norge og Sverige. Hvordan blev de nordiske landes succes skabt? Hvad er dannelse? - How do societies go through major technological, economic and structural changes peacefully? The ways in which Denmark, Norway and Sweden went from feudal agricultural societies to industrialized democracies were exceptionally peaceful. In the process, they climbed from the bottom of the European economy around 1860 to the very top as of the 1930s and have remained prosperous and progressive ever since. Finland made a similar journey after 1918 in just 30 years. They also invented Scandinavian design and are often ranked among the world's happiest peoples. This book explores how they did it.

Bildung is moral and emotional maturity. Bildung is also to have the education and knowledge necessary to thrive in your society; bildung is to be deeply embedded in culture and community while having the autonomy to carve your own path in life. Bildung is always personal and unique. Bildung is a German word that has no word in English. Beginning in the 1770s, German philosophers explored bildung as a secular form of inner development and it became popular among the bourgeoisie. In Denmark, a pastor realized in the 1830s that the peasants needed bildung too, and he envisioned a new kind of school: the folk-high-school. In 1851, a Danish teacher, Christen Kold, figured out how to teach in such a way that young farmhands learned to think for themselves: he told them moving stories and let them ask questions. Once he had their attention, he could teach them new farming techniques, science, philosophy, history, religion, literature, art, economic theory, and political science. Norway, Sweden and Finland copied the folk-high-school concept in the 1860s and by 1900, a critical mass of youngsters in the Nordic countries had upgraded their skills and their thinking, and the Nordics had gone from being among the poorest countries in Europe to being among the richest. This development and the bildung that carried it also meant that the Nordics made the transition from agricultural feudal societies to modern, democratic, industrialized nation-states peacefully. As we are facing new challenges from digitization, globalization, a pandemic and environmental changes we need bildung for the 21st century and the book concludes by exploring what that might look like.

Around the globe, there are many traditions that deal with the human need for belonging and formation: To be part of a group and to evolve as an individual and become You. In Europe, this goes by the name Bildung, in parts of Africa, it is called Ubuntu, and in Latin America Buen Vivir. In other parts of the world, it has different names.It is a hallmark of humanity and our ability to build civilizations and keep social peace that we educate and form our minds and hearts so that we can live peacefully in mutual disagreement and even get to the point where we may appreciate differences and plurality.This book is about these traditions from around the globe.It is also about what happens to humanity when we are confronted with the challenges of the 21st century, such as social media, AI, and the risk of being bombarded with fake news. How can we educate for such a complete shift in the human condition?To make sense of that, we need to explore what it means to be human.

Technological development, climate change, and globalization are challenging the national institutions and modes of governance we created during the industrial era. Our old knowledge and general understanding of the world do not provide sufficient answers anymore. To maintain meaningful lives, social calm, and liberal democracy, we need to upgrade our meaning-making to match the complexity of the world we are creating.Polymodernity is an alternative to both modernity and postmodernism, a cultural code that presents itself as an opportunity if we work deliberately towards it. Polymodernity provides us with a framework for understanding ourselves and our societies in a much more complex way. It contains indigenous, premodern, modern, and postmodern cultural elements and thus provides social norms and a moral fabric for intimacy, spirituality, religion, science, and self-exploration, all at the same time. It is a way of strengthening local, national, continental, and global cultural heritage among all and thus has the potential to dismantle the fear of losing one’s culture as the economy as well as the internet and exponential technologies are disrupting our current modes of societal organization and governance. Polymodernity will thus allow us to be meaning-making at a deeper emotional level and a higher intellectual level compared to today; it will allow us a more complex understanding, which may match the complexity of the problems we need to solve. Appropriate meaning-making is the best prevention against the frustrations that generally lead to authoritarian ideologies and societal instability. Using polymodernity as the filter through which we see the world and as a template, we can create, among other things, new and appropriate education, politics, and institutions for our societies of the 21st century. A vision such as this may even give hope.

Teknologisk udvikling, klimaforandringer og globalisering udfordrer både vores verdensbillede, vores nationale institutioner og de styreformer, som vi skabte i industrialderen. Gammel viden og måder at forstå verden på er ikke længere tilstrækkelige. For at kunne opretholde meningsfulde liv og samfundsmæssig stabilitet er vi nødt til at opgradere vores meningsskabelse, så den matcher kompleksiteten i den verden, vi skaber.Polymodernitet er et alternativ til både moderniteten og postmodernismen; en kulturel kode, som er en mulighed, hvis vi arbejder bevidst hen imod den. Polymoderniteten giver os en ramme, hvori vi kan forstå os selv og vores samfund på en mere kompleks måde. Metamoderniteten indeholder både oprindelige, præmoderne, moderne og postmoderne kulturelle elementer, og dermed åbner den for normer og en moralstruktur, der giver mulighed for både intimitet, åndelighed, religion, videnskab og selvrefleksion.Det er en måde at styrke både lokal, national, kontinental og global kulturel arv for alle. Dermed er det også en mulighed for at skabe mening og tryghed, når den globale økonomi, internettet og de eksponentielle teknologier disrupter vores nuværende samfundsmodel.Polymodernitet giver mulighed for, at vi kan finde og skabe dybere følelsesmæssig mening og rumme mening på et højere intellektuelt plan end tilfældet er i dag. Det vil åbne for en mere kompleks forståelse af os selv og verden, som matcher kompleksiteten i de problemer, vi er nødt til at tage hånd om. Duelig meningsskabelse er den bedste forebyggelse mod den frustration og vrede, som ofte fører til autoritære ideologier og samfundsmæssigt opbrud. Ved at have metamoderniteten som en linse, vi ser verden igennem, og som en skabelon for fremtiden, kan vi bl.a. skabe ny og duelig undervisning, politik og institutioner til vores samfund i det 21. århundrede. Måske kan en polymoderne vision endda give håb i en ellers vanskelig tid.

Kunstig Intelligens, klimaforandringer og masseuddøen af arter er ved at ændre fundamentet for vores civilisation. Ikke blot er der nye vindere og tabere i den globale konkurrence, det er selve menneskets status, vores eksistens og forhold til naturen, der er under omkalfatring.Hvordan kan vi begribe det og håndtere det?Libertisme: Begrib det 21. århundrede præsenterer naturens og kulturens rammer og systemer, som vi er nødt til at forstå for at kunne overleve og trives. Den sætter friheden som det centrale omdrejningspunkt, og den giver os en begrebsramme og et sprog for at kunne forholde os til de problemer, vi står i. Bogen foregiver ikke at have alle løsningerne, men den gør det muligt at tænke og planlægge ud over den begrebsverden og samfunds­model, vi kender.