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Paul Geheeb ca. 1906
Paul Geheeb (born October 10, 1870 in Geisa / Rhön, † May 1, 1961 in Hasliberg -Goldern / Switzerland ) was a German reformist educator . As the founder of the Odenwald School and the Ecole d'Humanité , he is an important person in the Land Education Home Movement .
Life
Childhood and Youth (1870-1889)
Birthplace of Geheeb in Geisa
Paul Geheeb was the second of five children of the pharmacist and moss researcher Adalbert Geheeb (1842-1909) and his wife Adolphine, nee Calmberg (1841-1884). Paul Geheeb attended high schools in Fulda and Eisenach , where his aunt lived and cared for him. When he was 14 years old, his mother died unexpectedly. At almost 90, Geheeb said:
"I was more likely to hold the end of the world possible than that the good, heavenly Father to whom I prayed daily would have made my mother die ... Even today, I must call death the greatest catastrophe of my catastrophic life. I became mentally ill for a couple of years afterwards, so today I would have been put in a psychiatric home and I was often going to end my life. While until the death of my mother my interests had been exclusively in the natural sciences, especially in the botanical field, I turned now to philosophical and religious questions and had, under the influence of an excellent religion teacher at the Eisenacher Gymnasium, (he was later to the University in Tokyo) [1] the first very violent clash with the personality of Jesus of Nazareth. From then on, all my longing was to help the poor, unhappy people to become better and happier. " [2]
Studies and pedagogical years of study and travel (1889-1909)
In 1889/90 Geheeb completed his military service as a one-year volunteer in Gießen. He then studied in Berlin and Jena. Among his teachers were u. a. the theologians Otto Pfleiderer , Richard Adelbert Lipsius and the young leader of the theological left Otto Baumgarten .
From March 1889 to October 1890 Geheeb was a member of the Gießen fraternity Arminia and fraternity Neogermania Berlin . In a brochure published in 1891 under the pseudonym Paul Freimut, Geheeb criticizes the nonsense of dueling and the excessive consumption of alcohol as well as the empty sociability of the fraternities and - especially striking in his time - the disrespectful treatment of women in the academic youth , It is not only sad to hear, but also a sign of great danger, "when German sons of muses call woman the most miserable and miserable of all creatures, calling the female sex merely passive, and paying more and more to the view that women have no higher purpose as serving the man for the satisfaction of his sensual desires and as a machine for the reproduction of man. " [3]
In April 1893 Geheeb submitted the first theological exam to the Saxon-Weimar church authority. His liberal interpretation of the healing of the blind by Jesus Christ was met with criticism by some functionaries of the church. This experience intensified his doubts about the meaning of the path he had embarked on, leading him to turn more to medical, psychological, pedagogical and philological subjects. He continued his studies of theology alternately in Jena and Berlin, but graduated after twelve semesters in 1899 not with the second ecclesiastical exam, but with the senior teacher exam. [4]
Since his family could not finance his studies and maintenance, Geheeb worked from April 1893 to June 1894 in addition to studying as a teacher and educator in Johannes Trüpers Institute for Psychopathic Children on the Sophienhöhe near Jena and then looked after for another year and a half an epilepsy ill boy Jenaer Civil family - activities by which he and a. also with the then head of the Psychiatric University Hospital of Jena Otto Binswanger and his senior physician Theodor draw , whose patients at that time also Friedrich Nietzsche belonged, came in connection. Throughout his studies Geheeb was also involved in the fight against alcoholism; he was a member of the Guttempler and associated in the German Society for Ethical Culture and in the circle Moritz von Egidys . Particularly noteworthy for a man of his generation was Geheeb's strong interest in the concerns of the women's movement , with which he was personally associated through his friendship with Minna Cauer , Anita Augsburg , Lily Braun , Jeannette Schwerin during the 1890s.
In 1892 Geheeb made friends with Hermann Lietz (1868-1919), who after a thorough pedagogical training with Wilhelm Rein in Jena and some school experience (including one year at Cecil Reddies 1889 New School of Abbotsholme ) 1898, the first German land education home in Ilsenburg am Harz opened. In 1930 Geheeb wrote about this central meeting for his further development:
"Between Lietz and me an intimate and immensely fruitful friendship soon arose; Together we deepened in the philosophy of Fichte and developed our educational ideas. We had lived a lot in cities, spent part of our study time in Berlin, where the social misery of the big city filled us with horror; and penetrated by the conviction that not only a hundred years ago the world had been more or less corrupt, we became in the strong feelings for the antagonism between true humanity and the evils of civilization enthusiastic disciples Fichte. So we were not really concerned with the questions of school reform, which at that time gradually came into flux [...] On the contrary, man was interested in his totality; With warm interest in our dealings with August Bebel and other socialist leaders, we followed the increasingly powerful Social Democratic movement at that time, and it was mainly the unkempt partisan activity that prevented us from joining it. We were dealing with the problem of putting people's entire lives on a completely new, healthier footing, through a fundamentally new upbringing, as Spruce preached in his speeches to the German nation . " [6]
Although Lietz would have liked to have his friend Geheeb in Ilsenburg, in 1899 he first accepted a position as a teacher in the newly opened sanatorium of Carl Gmelin in Wyk auf Föhr . In 1902 he finally followed the pressure of his friend Lietz and went as a teacher to Haubinda , Lietzens second school founded in 1901. After the founding of a third country education home in castle Bieberstein (Hesse) near Fulda Geheeb 1904 took over the leadership of Haubinda, but separated in the June 1906 in the dispute of Lietz and opened in September of the same year together with Gustav Wyneken , Martin Luserke and some other employees and students of Haubinda located near the Thuringian Saalfeld free school community Wickersdorf .
Despite the success of the new school Geheeb Wickersdorf left in February 1909, as he - struck nervously due to the grueling years at Lietz and struck by an unfortunate first marriage - with his co-director Wyneken could not cope. In the search for a location for their own school Geheeb negotiated during the next months u. a. with Wolf Dohrn , the managing director of Gartenstadtgesellschaft Hellerau , about the takeover of the planned school there; He considered briefly the establishment of a country education home together with Ludwig Gurlitt (1855-1931) and asked in Bavaria without success for the concession to the guidance of a private boarding school. [8th]
Foundation of the Odenwald School - national and international notoriety (1910-1934)
Edith and Paul Geheeb, 1909
After the divorce of his first wife Helene Merck married Geheeb in October 1909 Edith Cassirer (1885-1982), whom he had met as an intern in Wickersdorf, and in April 1910 he and Edith Geheeb opened the Odenwald School in Ober-Hambach , near Heppenheim .
Through the coeducation of boys and girls practiced in her, the organization of lessons within the framework of a flexible course system and through the student participation realized in it, the Odenwald School aroused considerable interest in educated people from the very beginning. During the period of the Weimar Republic , the school, generously funded by Geheeb's father-in-law, the Charlottenburg local politician and industrialist Max Cassirer , was one of Germany's most internationally renowned reform schools. As early as 1911/12, the school was significantly expanded by the construction of four new houses, designed by Bensheim architect Heinrich Metzendorf . The houses bore the names of the school's heroes : Goethe , Fichte , Herder , Humboldt and Schiller . These names also mark Geheeb's spiritual roots.
The First World War and the first years of the Weimar Republic were also materially difficult times for the Odenwaldschule. In contrast to the majority of German intellectuals, Geheeb was opposed to the First World War from the beginning. Geheeb refused to celebrate the German victories or the birthday of the German Emperor; instead they celebrated the birthdays of the school's heroes and other important people. This indifference to the symbol of German power and this apparent lack of national enthusiasm regularly led to friction with authorities and patriotic friends during the war. In early 1918, even at short notice threatened the closure of the school.
Although Geheeb regretted the end of the independent pre-war German principalities with their individual character and their partly great cultural charisma and did not immediately find their way into the new era, he soon made friends with the Weimar Republic . In the course of the following years, as a participant in numerous conferences, he established many valuable connections for the development of the school. He was involved - albeit often with considerable reluctance because of the purely material aims of this association - in the context of the Association of Free Schools and Provincial Homes of Germany , founded in October 1924 in the Odenwald School, whose "left wing" included the Odenwald School. From 1925, he and his wife - with much more enjoyment - also regularly attended the major New Education Fellowships , held every few years, and helped build the German section of this international education movement.
Hermann Hesse , Romain Rolland , Martin Buber , Georg Kerschensteiner , Elisabeth Rotten , Adolphe Ferrière and Pierre Bovet , Peter Petersen and Eduard Spranger , Alexander Neill , Bernhard Uffrecht , Beatrice Ensor , Kuniyoshi Obara and others were among the (educational) friends and acquaintances of Geheebs Charleton W. Washburn . Among the prominent pupils of the greek Odenwaldschule belonged u. a. Klaus Mann , Geno and Felix Hartlaub , Wolfgang Hildesheimer , Wolfgang Porsche and Beate Uhse . A highlight of the international recognition of the Geheebs was a three-day visit by the Indian politician, poet and philosopher Rabindranath Tagore in early August 1930 in their at that time about 200 students counting Odenwaldschule. This visit was also an expression of the diverse relationships that the Geheebs since the early 1920s connected with India.
Emigration to Switzerland and establishment of the Ecole d'Humanité (1934-1961)
After the seizure of power by the National Socialists, the Odenwald School was attacked twice by local SA groups. There was violence against Jewish employees. Although Geheeb had called the new government in Berlin before the assembled school as a "gang of criminals" and Edith Geheeb came from a Jewish house, the Geheebs were left alone. Unlike the free school and work community of his friend Bernhard Uffrecht , which was closed by the Nazis in April 1933, limited themselves in the case of Geheebs - probably not least also out of consideration for the high international prestige of the Odenwaldschule - on it, the largest part to replace the current employee of the school by politically reliable young assessors. In addition, boys and girls, who had until then always lived together in the same houses, should be housed in separate houses from April 1933. After further clashes with the new rulers and after further interventions in their school, the Geheebs finally decided to close their school and move to Switzerland.
To avoid unpleasant repression of former and future Odenwald school graduates and the school's own Edith Geheeb's father Max Cassirer , they disguised school closure as an economic necessity by asking trusted parents to deregister their children during the summer and fall of 1933. Finally, Paul and Edith Geheeb moved with the blessing of the Berlin rulers in April 1934 with two or three employees and two dozen students to Switzerland, where they initially continued their work as a quasi bankrupt, located above Versoix near Geneva Institut Monnier, while Werner Meier and Heinrich Sachs , two former employees, on the grounds of the "old" Odenwald School opened the community of Odenwaldschule .
Although Geheeb had expressly agreed to the project - not least because of his father-in-law's economic interests - Meier and Sachs endeavored to run the new school in the spirit of the old Odenwald School, Geheeb regarded the fast-growing community of Odenwaldschule with suspicion from the start. After the closure of the school by the Americans in the summer of 1945 Sachs tried in vain to restore contact with Geheeb. Geheeb rejected any attempt to reach agreement. His ruggedness contributed significantly to the splitting of the people associated with the Odenwald School into a pro and an anti-Sachs camp, which made it difficult to work through the history of the second Odenwald School for a long time. [11]
On the occasion of the opening of his new school in April 1934, Geheeb emphasized that this was not simply about continuing the previous work. Given the political situation, it is more important than ever to strengthen the connection between people. Therefore, the new school should not become a German or French or Swiss school, but a supranational school, a "school of humanity".
"In the humble setting of our small school on Lake Geneva French and Swiss and German, hopefully soon also English culture in fruitful, mutually enriching dispute to interact, want to meet evening and morning land each other; and if we succeed in realizing what I have in mind, in a few years' time we will not be a French, a German, an English or a Swiss school, but the school of humanity, "said Geheeb on the occasion of the opening of the April 17, 1934. [12]
After initial successes, however, it became increasingly difficult from 1936/37 to materially keep the school, which was now largely attended by Jewish and half-Jewish children from Germany and children of emigrated Germans. Due to their own financial situation, more and more parents had to resort to generous school-fee reductions, and the transfer of funds from abroad became more and more difficult due to increasing restrictions where parents themselves could still have paid. These problems led to conflicts with the owner of the Institut Monnier and with the Association of Swiss private schools , in which one was anything other than enthusiastic about the prominent competitors from Germany in view of the suffering from the economic crisis own schools.
After two more or less involuntary changes of location, the Geheebs settled in October 1939 with the remains of their meanwhile impoverished school in Schwarzsee , a small village in the Friborg Alps, where they survived the war in extremely cramped conditions.
On 7 October 1941, the German Reichsanzeiger published expatriation decisions of the Reich Ministry of the Interior in the form of expatriation list 257 of the German Reich, by which Paul Geheeb and his wife were legally expatriated by the German Reich . [13]
After the number of pupils declined from around 60 in 1936 to 25 in 1939 and 7 in 1940, and the closure of the school seemed inevitable, the Geheebs began to work more closely with the then Swiss relief organizations, in particular the Swiss relief organization for emigrant children . together. At the end of the war, the number of students at the Ecole d'Humanité had risen again to around 40. Most of the new students were traumatized war victims, refugee children from France and other European countries as well as isolated children from the liberated concentration camps. Thus, the social situation of the school had changed radically compared to earlier. From an educational institution for the children of the left and liberal bourgeoisie and an avant-garde artist bohemia, it had become a reservoir for social emergencies of all kinds.
Asked after the war, whether they wanted to return to Germany to take over the management of the newly opened Odenwald School, the Geheebs refused despite their difficult situation and recommended instead, Minna Woodpecker , former emigrated to England former colleague Leonhard Nelsons , until 1933 the Landerziehungsheim Walkemühle had headed to entrust the task. Forced to give up her domicile at the Schwarzsee, the Geheebs moved again in May 1946. It was her fifth move in Switzerland. They settled in Hasliberg-Goldern in the Bernese Oberland, now the site of the Ecole d'Humanité . Conditions were also extremely difficult there at first, but Geheeb did not give up the hope of finally being able to realize his idea of a school of humankind that embraced all cultural communities on a large scale. For the first time in two or three years, he found some interest within Switzerland for the first time. Geheeb and Walter Robert Corti , the founder of Pestalozzi , a children's village opened in 1948, temporarily considered cooperation and other similar plans, but ultimately lacked the determination and the money to do more than handle the difficult day-to-day life of the existing school ,
Thanks to the energy of Edith Geheeb and some newly arrived staff, the school gradually stabilized during the 1950s. [14]
Geheeb, who received an honorary doctorate from the University of Tübingen and Tagore-founded Visuna Bharati University in Shantiniketan, India on the occasion of his 90th birthday and was formally honored by the Conference of Ministers of Education of the Federal Republic of Germany, died on May 1, 1961 at his school ,
Despite the honors from around the world Geheeb after the war seemed to have made the connection to the new time with their seemingly new questions no longer. The attempt of a critically self-critical dialogue between Geheeb and the Odenwaldschule, reopened in 1946 under the direction of Minna Specht, which she had undertaken on the occasion of her 40th birthday in the summer of 1950, had basically failed, and otherwise Geheeb had more and more after the war withdrawn from international work. His ideals survived, and his language was no longer understood.
After the death Geheebs Armin and Natalie Lüthi-Peterson, supported by the now 76-year-old Edith Geheeb, took over the management of the school. Edith Geheeb, the strong woman behind Geheeb, who had cared for the economic survival of his schools for all these years, died on April 29, 1982, almost exactly 21 years after her husband.
There are some educators who have gone through Geheeb's school , carrying and carrying his principles from there to other places. Even single, directly inspired by Geheeb school foundations can be detected, especially in 1937 founded by two former employees of Geheebs Childrens Garden School in Madras, India. And of course there are the schools founded by Paul and Edith Geheeb themselves.
Geheebs educational position
General information on the movement of German rural education homes
The movement of the German rural education centers or the New Schools or Ecoles Nouvelles à la Campagne, as the same movement was called in the English and French-speaking areas, was part of the culture-critical and life-reforming protest movements with which the end of the 19th century in Europe and the United States Industrialization and the accompanying social changes. The rural education movement wanted to catch and overcome the diagnosed crisis "by means of a fundamentally new education". In this sense, Geheeb wrote in 1930:
"The youth should be educated to brave fighter crowds, who do not cowardly into the world, which is always corrupt in many ways, but have learned to swim against the stream, the fashion and convention in outer and spiritual areas and everything, Every youth, every girl, learns to live in the country education center as a responsible member of a small community, to serve as a citizen later with full dedication for the good of the nation. Thus, the new youth should work far beyond the scope of their homes for the complete transformation of human society! " [17]
Instead of urban day schools, the youth should grow up in manageable, based on a partnership of young and old rural education communities. In spite of this common starting point, one can hardly speak of a pedagogy of the land education centers, as of a uniform reform pedagogy: While physical services - long bike rides, work in the forest and field or sporting commitment in the service of society - Hermann Lietz or Kurt Hahn For example, the softer Geheeb, Martin Luserke , Max Bondy and other landowning founders put more emphasis on arts and crafts activities and a more contemplative relationship with nature. There were similar, more or less large differences in student participation and teaching organization or in the question of coeducation.
The question of coeducation
Here Geheeb was perhaps more pioneer than in any other field, because the Odenwald School was the first coeducational (boarding) school in Germany, which really deserved this name. Geheeb, who experienced a mixed (curative) boarding school with Johannes Trüper and had made further experiences with coeducation in Wyk auf Föhr in 1899/1900, felt that the separation of the sexes prevailing in the then state and non-state schools was the most profoundly unpopular reduction of natural world. While he did not understand Lietz's concerns, and coeducation in Wickersdorf, where she was part of the school program from 1906, was carried out only halfheartedly, she became the real hallmark of Odenwaldschule from 1910 onwards. Fritz Karsen writes about his impressions of the Odenwald School after a short visit in 1921:
"The personal-human environment has the greatest possible wealth. All ages from the small child, who still needs the nanny, and the child in the play age (kindergarten) up to the adult students and finally also the teacher of different ages live together here. Both sexes, among the students and among the teachers, are equal and equally committed. This means that there is an attempt to abolish the complete separation of the sexes that is customary in state schools and to let the youth live a natural community life. - The Odenwald School is undoubtedly the only school in Germany that has real coeducation. One could still think of Wickersdorf, but when comparing both institutions, a difference catches the eye. [...] As well as the coexistence of the sexes unfolded there, a certain external separation has always been preserved. The girls have their own building, the so-called "mansion," which is no longer open to the boys from a certain time of day. Wickersdorf's most accurate connoisseurs also assert that boys and girls in Wickersdorf are equal but not equally determinative, and that the boys essentially give the tone and style essentially. There are no external divorces in the Odenwald School. Boys and girls live in the individual rooms in the rooms, visit each other whenever they want, without any kind of petty supervision. [...] As much as I could observe in the short time, the relationship between the sexes is simple and natural, as in a family, and I have the impression that coeducation is the characteristic feature of the Odenwaldschule and its pupils. " [18]
Although the joint education of boys and girls after the First World War was not quite as new and exotic as it was in 1910, in the German-speaking world it was often an exception until the 1960s. (The Nazi regime even forced previous coeducational schools into separate classes.) The Odenwald School was therefore also considered the coeducation school par excellence during the Weimar Republic. [19] Geheeb was considered one of the most prominent experts in the matter until the Nazis seized power. He was convinced that the joint education of boys and girls not only has a positive effect on their individual development and their later relationship to each other. He also saw coeducation as an important means of "overcoming one-sided male culture". [20] Basically for him, in this political-cultural area, the real meaning of coeducation lay for him.
Flexible courses instead of rigid grades
Developed under the auspices of the young employee of the school Otto Erdmann during the first three years of its existence, 1914 for the first time publicly presented, special work organization of the Odenwald school was a second reason for the great interest in Geheebs work with domestic and foreign professionals already soon after the school opens. In this area too, the Odenwald School went further than in most of the reform schools of those years, including the Lietzian rural education centers and the motley crew of their successors. After having experimented with various forms of organization, a system of freely selectable, flexible courses was established in January 1913, replacing the traditional year classes. Advising adults, the children (with the exception of primary students who continue to work as a group) each chose two or three courses, which they attended each morning during a course month or a so-called course period. At the end of each course month, the work on the various courses was reported as part of a final school year . After that, a new one was chosen, whereby a course could occasionally be continued over two or more course months. The grades were confirmed by written course reports and by periodic discussions about one's own achievements, the climate in a course and the like. ä. replaced. The afternoons - that was an integral part of the new structure - were reserved for artisan and artistic activities and own projects, thus, as Geheeb wrote in his first school leaflet, "the most critical of our time ills, one-sided intellectualism and the associated unethical overestimation to counteract the technology [...] ". [22] -
While the Odenwald School returned to conventional structures after 1934 under the pressure of National Socialism, the school work in the Ecole d'Humanité still took place within the framework of this course system .
School community
Finally, the Odenwaldschule became known through Geheeb's style in dealing with the "school community". The "school community", d. H. the whole school, which lasted for one to three weeks - at least 200 children and adolescents and around 100 adults at the beginning of the 1930s - was for Geheeb the real heart of his school. In these meetings, large and small occurrences were informed and discussed, here basic questions related to the school or the world outside were rolled and decisions were taken or rejected. This gathering was basically the only structure that had helped his school in 1910 as a motor and living center on their way. All other facilities were secondary and in principle were always at disposition. "Become who you are," this sentence borrowed from Pindar, was for Geheeb "the supreme maxim of human development" and the "epitome of the highest pedagogical wisdom." The sentence was an invitation to each individual. He was also true for the school as a whole. In this sense, Geheeb wrote in 1924: "In fact, we subject the manifold forms in which the community comes to real expression and effect time and time again to a revision from the point of view of those highest maxims, so that the forms and institutions of the social life of our community are in constant flux ". Although Näf 2006 points to some major flaws in the theoretical conception of the school community - so u. a. the lack of clearly defined competences or the fact that the "staff" of the Odenwaldschule, d. H. the staff in the office, kitchen, etc. - was never counted as a matter of course to the school community [24] - it is still judged by the majority very positive. [25]
Develop instead of educate, Geheebs criticizing the conventional understanding of education and
Geheeb recognizes the value of good, d. H. human-oriented structures, but ultimately it's about more. What he wants is the change in the relationship between adults and children. Instead of submission, command and obedience, as before, this should be based on mutual respect and dialogue. For Geheeb, any attempt to educate people according to a particular plan is ultimately an illusory enterprise, during which people develop into "miserable caricatures of what they should have become according to their individual purpose." [6]
For Geheeb it is clear that real education can not be established and mediated, but that it is and must be the result of personal experiences and dedication. In this connection he likes to refer to the pithy sentences of Fichte, who wrote in 1793:
"No one is cultivated; Everyone has to cultivate themselves. All-suffering behavior is the very opposite of culture! Education happens through self-activity and aims at self-activity. " [26]
In a lecture held in Holland, Geheeb added in 1936: "I would prefer not to use the terms" education "and" educate "any more, but prefer to speak of human development. [...] What is reasonably tenable in the process of 'education' is the process of development, in which every human being is from birth to death - and hopefully far beyond that - the process of ongoing, at first unconscious, gradually becoming conscious confrontation in which each individual is with his surroundings, with people and things, with nature and culture, processing the impressions received, partly fruitful and assimilating as educational materials to build up their own individuality, but sometimes rejecting them. "- The distinction between teachers and pupils as well as the educational museum, as well as the cane, which has long since landed there. Instead, adults should live as kind of older friends with children and adolescents: "You really have to live together; The adults not only have to play, work and wander with the children and share all the interests and small and big joys and sorrows of the child, but also, depending on their maturity, allow the latter to participate in their own experiences and creations, so that more or less intimate ones personal relationships develop. "Adults should never act as superior legislators or leaders. The adolescents should "learn to walk independently," and the adult must always be aware that one's own path can never be the other's, that it can "help a young person, at best," to find his own way. These considerations lead to the requirement for Geheeb "to transform all schools into communities in which people of all ages live together naturally and freely." [27] This demand corresponds to what Hartmut von Hentig and others have since called " De-schooling ". In doing so, the development of one's own interests and the pursuit of one's own goals and projects take the place of the centrally organized mediation of a subject matter specified from above. Teachers become learning guides in the sense of Carl Rogers or Paolo Freire .
For Geheeb, the transformation of the school is part of a major social change that seems to him more and more urgent in the course of his life. He wrote in 1936: "A tremendous and complete disarmament must take place in the camp of the adults, a disarmament of the vast physical and intellectual, economic and technical superiority that the adult has so far taken for granted to the most imaginative and oppressive creature on God's corrupted earth use, so used to abusing. " [28]
This "disarmament" is not an end in itself for Geheeb. Rather, it is an important, if not the central, precondition for humanity not dying from the crises it has itself committed. In this sense, Geheeb 1939 warns: "Salvation comes from the children [...] If today's humanity understood and knew how to apply this ancient wisdom in all its greatness and depth, it would mean the salvation of countless millions of tortured people all over the world who are today, with more or less clear consciousness, at the end of their adult wisdom. Mankind is seriously ill. [...] Where do we go? there is disastrous confusion about that. Apparently insoluble political, economic, cultural problems everywhere; new catastrophes are threatening from all sides; As far as the responsible leaders, the politicians and economists, the generals and even the philosophers are still honest, they confess to be at the end of their wisdom. "So Geheeb is not just about" that our time finally gives the child, what the child is ", but also that" out of the children, out of the youth come streams of new life, which save us adults who are helpless and desperate from chaos, out of misery. " [29]
Criticism
In 1999 and 2010 it became known that many students of the Odenwaldschule were exposed to sexual abuse by their teachers. Even at times Geheebs there were signs of abuse cases by educators. Parents' letters to boarding school students received in the school archive were evaluated in a 1998 dissertation. [30] It emerges from this dissertation that Paul Geheeb seems to have ignored or not taken seriously sexual assaults brought to his attention. [31]
Assessment and timeliness
Experts such as Adolphe Ferrière or Peter Petersen , the founder of Jenaplan pedagogy , described the Odenwald School as the most successful form of the German Landing Home in the 1920s, an opinion that was also approved by Fritz Karsen , a co-founder of the federal school reformer , and other educators , Thus Karsen wrote in 1921: "Here the external compulsion to learn all sorts of science, which does not awaken the forces, but in many ways almost suppressed, completely ceases. Individual investments can be awakened and developed; the absurd variety of knowledge and the unnatural change from subject to subject (five to six times in a morning) stops in favor of a meaningful concentration of the tasks to be mastered at once. In addition, the surrounding community world, to which the individual is committed, protects from boundless individualism and spiritual one-sided aberration. " [18] Even in Herder's encyclopedia of pedagogy of the present , which was more critical of Geheeb's pedagogy because of its Catholic standpoint, it said 1930: "To acknowledge G. is the confidence in the sound sense of our youth, the seriousness with which he takes them seriously, u. his courageous, consistent action, which perhaps makes his work the most comprehensive and The most daring school experiment in Germany, perhaps even in Europe, has turned into a place of pilgrimage for seekers from all over the world. " [32] In a comprehensive study of the theory and practice of child and adolescent self-determination, Johannes Martin Kamp finally arrived in 1995 concluded that the Odenwaldschule der Geheebs was rightly regarded as "the most modern, pedagogically most progressive and most radical new school in Germany". [33]
In recent years, Näf has pointed out the political significance of Geheeb's pedagogy. In his thinking, Geheeb anticipates many things that have since been taken up by the anti-pedagogy , the child rights movement or the secular liberal part of the home or non-school movement. His position of "nobody is cultivated, everyone has to cultivate himself" is not just the learning psychology of humanistic psychology developed in the 1950s. It has been confirmed for some time by natural scientists such as the Swiss pediatrician Remo H. Largo or the brain researcher Gerald Hüther . Geheeb's skepticism about the "adult wisdom" of the West and the self-evidentness and stubbornness with which it is recorded in its passing on is equally topical.
Despite their explosiveness and topicality, the theoretical statements of Geheeb, according to Näf in an overview of the corresponding secondary literature, have hardly been discussed from research to recent times. Instead, Geheeb is usually perceived only as the head of a well-known reform school and as a prominent advocate of coeducation. This means a reduction and trivialization of the local pedagogy, which does not do justice to it. [34]
fonts
• The Odenwald School 1909-1934. Texts by Paul Geheeb. Reports and discussions of employees and students. ed. by Ulrich Herrmann. Jena 2010, ISBN 978-3-941854-15-4 .
• Speech for the opening of the Odenwaldschule . 1910. (ao published in: D. Benner, H. Kemper (ed.): Source texts on the theory and history of reform pedagogy) Part two: the pedagogical movement from the turn of the century to the end of the Weimar Republic Weinheim et al., 2001, p -160)
• The Odenwaldschule (program and advertisement) . Darmstadt, spring 1911. (reprinted in: W. Flitner et al. (Ed.): The German reform pedagogy, Volume 1, Dusseldorf / Munich 1961, pp. 88-93)
• The Odenwald School. Your mental basics. In: Franz Hilker (ed.): German school experiments. Berlin 1924, p. 91-101. (Reprinted in: Eva Cassirer (ed.) 1960, 154-165)
• with Edith Geheeb: The Odenwaldschule . 1925. (prospectus, among other things reprinted in: Inge Hansen Schaberg , Bruno Schonig (Hrsg.): Land education home education. (= Reformpaedagogische school concepts., Volume 2). Baltmannsweiler 2002, P. 142-150.
• Coeducation and female education. A problem. In: The new education. 8. Jg. H. 2, Berlin, Febr. 1926, P. 107-110. (Again reprinted in: Inge Hansen-Schaberg, Bruno Schonig (ed.): Land Education Home Education. (= Reform paedagogische school concepts, Volume 2) Baltmannsweiler 2002, pp. 26-31.
• The Odenwald School in the light of the educational tasks of the present . Lecture at the adult education center in Halle a. S. on June 2, 1930. (Printed in: D. Benner, H. Kemper (ed.): Source texts on the theory and history of reform education.) Part two: The pedagogical movement from the turn of the century to the end of the Weimar Republic et al. 2001, pp. 153-157)
• Speech by Paul Geheeb to his co-workers and pupils on the occasion of the beginning of his educational work in Versoix on 17 April 1934 .(Published in: Hans Näf (ed.): A Human School The Ecole d'Humanité seen from inside Zytglogge, Oberhofen bei Thun 2009, pp. 32-37)
• Living and working with children . Lecture in Utrecht, April 18, 1936, on the occasion of the conference of the Dutch section of the New Education Fellowship on the topic How do we learn to live together? Private printing 1936. (Copy and others in the Geheeb archive of the Ecole d'Humanité)
• Unpublished manuscript in response to Hans Stricker's essay The Century of the Child - A Misery in the National Newspaper of February 16, 1939. First published in: Walter Schäfer (ed.): Paul Geheeb. Letters. Stuttgart 1970, pp. 195-197.
• Psycho-hygiene in the Odenwald School and in the Ecole d'Humanité. In: Maria Pfister-Ammende (Hrsg.): Spiritual hygiene. Research and practice. Benno Schwabe and Co. Verlag, Basel 1955, pp. 73-82.
• Letters . Edited by Walter Schäfer. Stuttgart 1970.
Literature
• Elisabeth Badry: Educational ingenuity in education for non-adaptation and commitment. Studies on founders of the early German rural education home movement: Hermann Lietz and Gustav Wyneken. Bonn 1976.
• Roland Bast: Cultural criticism and education. Claim and limits of reform education. Dortmund 1996.
• Otto Friedrich Bollnow: Geheeb, Paul Hermann Albert Heinrich. In: New German Biography (NDB). Volume 6, Duncker & Humblot, Berlin 1964, ISBN 3-428-00187-7 , p. 131 f. ( Digitized ).
• Judith Büschel: Edith Geheeb. A reform teacher between pedagogical ideal and practical school management. Berlin 2004.
• Eva Cassirer u. a. (Ed.): The idea of a school in the mirror of time. 40 years Odenwald School . Heidelberg 1950.
• Eva Cassirer u. a. (Ed.): Education for humanity. Paul Geheeb's 90th birthday. Heidelberg 1960.
• Henry R. Cassirer: And everything turned out differently ... A journalist remembers . Constance 1992.
• Theo Dietrich (ed.): The Landerziehungsheim movement. Klinkhardt's pedagogical source texts, Bad Heilbrunn 1967.
• Inge Hansen-Schaberg: Minna woodpecker. A socialist in the Landerziehungsheim movement from 1918 to 1951. Frankfurt am Main 1992.
• Inge Hansen-Schaberg, Bruno Schonig (ed.): Land education home pedagogy. (= Reform educational school concepts, volume 2).Baltmannsweiler 2002.
• Barbara Hanusa: The Religious Dimension of the Reformed Education Paul Geheebs. The question of religion in reform education. Leipzig 2006.
• Johannes-Martin Kamp: children's republics. History, Practice and Theory of Radical Self-Government in Children's and Youth Homes.Opladen 1995.
• Wolfgang Keim (ed.): Course Lessons. Justifications, models, experiences. Darmstadt 1997.
• Friedrich Koch : The departure of pedagogy. Worlds in the head: Bettelheim, Freinet, Geheeb, Korczak, Montessori, Neill, Petersen, Zulliger.Hamburg 2000, ISBN 3-434-53026-6 .
• Birte Lembke-Ibold: Paul Geheeb: Community and Family at the Land Education Home. Hamburg 2010.
• Armin Lüthi, Margot Schiller (ed.): Edith Geheeb-Cassirer on her 90th birthday . Meiringen 1975.
• Martin Näf: Paul Geheeb. Its development until the founding of the Odenwaldschule . Weinheim 1998, ISBN 3-89271-730-3 .
• Martin Näf: Paul and Edith Geheeb-Cassirer. Founder of the Odenwald School and the Ecole d'Humanité. German, international and Swiss reform pedagogy 1910-1961. Weinheim 2006, ISBN 3-407-32071-X .
• Martin Näf: Reform education is not equal to reform education. Online version of Wyneken and Geheeb: Common beginnings - separate ways - contrary goals. From Wynekens Freier school community Wickersdorf to Geheebs Odenwaldschule Oberhambach and the Ecole d'Humanite in Goldern CH. In: Yearbook of the Archive of the German Youth Movement. 3/2006, Schwalbach / Ts 2007, pp. 119-146.
• Martin Näf: The liberation of the children. Paul Geheeb's educational ideas in our time. A fictitious letter. In: Hans Näf (ed.): A human school.The Ecole d'Humanite seen from the inside. Zytglogge, 2009, pp. 291-303.
• Thomas Nitschke: The Garden City Hellerau as a pedagogical province. Dresden 2003.
• Walter Schäfer: Education in an emergency. The Odenwald School 1946-1972. Frankfurt am Main 1979.
• Walter Schäfer: Paul Geheeb. Man and educator. (= From the German Land Education Homes, Issue 4). Stuttgart around 1960.
• Ulrich Schwert: Land education home movement. In: Handbook of German Reform Movements 1880 to 1933. Wuppertal 1998, p. 395-409.
• Ellen Schwitalski: Become who you are - pioneers of reform education. The Odenwald School in the German Empire and in the Weimar Republic. Bielefeld 2004.
• Dennis Shirley: The politics of progressive education. The Odenwald School in Nazi Germany. Harvard University Press, Cambridge Mass.1992. (2010 under the title "Reformpädagogik in the national socialism: the Odenwald school 1910 to 1945" in German in the Juventa publishing house Weinheim appeared).
• Ehrenhard Skiera: Reform education in history and present. A critical introduction. Munich / Vienna 2003.
• Christel Stark: Idea and form of a school in the judgment of the parents. A documentary about the Odenwald School at the time of its founder and director Paul Geheeb - 1910-34 . Dissertation. Heidelberg 1998.
• Martin Wagenschein: Memories for tomorrow. Weinheim / Basel 1983.
Web links
• Literature by and about Paul Geheeb in the catalog of the German National Library
• Paul Geheeb: The Odenwaldschule in the light of the educational tasks of the present . 1930
• http://www.martinnaef.ch/downloads/naef ... geheeb.htm
• Homepage of the Ecole d'Humanite
• Sound recordings by Paul and Edith Geheeb-Cassirer, Minna Woodpecker, Beatrice Ensor and others from the environment of the Gehebs.
• otto-friedrich-bollnow.de
• Paul Geheeb in the Munzinger Archive ( article beginning free)
Single proofs
1. This refers to Otto Schmiedel (1858-1926), who went to Japan in the fall of 1887 on behalf of the General Protestant Evangelical Missionary Association for about 7 years and then until 1924 again as a teacher at the Eisenacher Gymnasium was active. See the corresponding correspondence in the Geheeb archive of the Ecole d'Humanité. and in relation to Schmiedel's work in Japan: Heyo Erke Hamer: Mission and Politics. Mainz 2002.
2. Paul Geheeb dictates Ida Harth from his life. Bavarian cell 1958; in the correspondence Geheeb / Philipp and Ida Harth in the Geheeb archive of the Ecole d'Humanité; unpublished.
3. Paul Freimut: The importance of the student corporation and the true task of the German student. Ideas for the assessment of student relations. Herm. Rifel & Cie., Hagen iW 1891, citation p. 34.
4. For Geheeb's relationship to church and religion, see next to the corresponding sections in Näf 1998 and 2006 especially Barbara Hanusa: The Religious Dimension of Reformed Education Paul Geheebs ; Leipzig 2006.
5. zeno.org
6. Paul Geheeb: The Odenwald School in the light of the educational tasks of Gegenwahrt . 1930th
7. For conflict with Wyneken see next Näf 1998 Heinrich Kupffer: Gustav Wyneken. Stuttgart 1970, p. 55 ff. As well as Martin Näf: Wyneken and Geheeb: Common beginnings - separate ways - contrary goals. In: Yearbook of the Archive of the German Youth Movement.3/2006, Schwalbach / Ts 2007, pp. 119-146, available online under the title Reformpädagogik is not equal to reform education
8. See Näf 1998 and Hellerau specifically Thomas Nitschke: The educational province. Schools and school experiments in Hellerau. In: Dresdner notebooks. 15 Jg., H. 3 1997, P. 65-72 and the .: The garden city Hellerau as a pedagogic province. Dresden 2003.
9. From the "Haubinder Judenkrach" over the Odenwaldschule. called on January 11, 2015.
10. Walter Schäfer (ed.): The Association of German rural education homes. In: Reports from the Odenwaldschule. 6th issue, 2nd edition, July 1960, pp. 70-84. Walter Schäfer (ed.): Paul Geheeb Letters. Stuttgart 1970; especially p. 119 ff.
11. See also
• Hartmut Alphei (ed.): Reading book with sources on the history of the Odenwald School in the period from 1933 to 1946. In: Archive of the Odenwaldschule. Unpublished Documentation, September 1993, unpaginated
• Hartmut Alphei: The Odenwald School in transition (1945/46). In: Reiner Lehberger (ed.): Schools of reform education after 1945.Hamburg 1995, pp. 95-116.
• Hartmut Alphei: Education in responsibility before history. The Odenwald School in National Socialism. In: Helmut Arndt, Henner Müller-Holtz (ed.): School experience - life experiences. Demand and reality of education today. Reform education on the test.Frankfurt u. a. 1996, pp. 99-118. (online) ( Memento of May 1, 2006 in the web archive archive.is )
12. Paul Geheeb: Address on the occasion of the beginning of educational work in Switzerland on April 17, 1934. In: Hans Näf (ed.): A human school. The Ecole d'Humanité seen from the inside. Zytgloggeverlag, Oberhoven am Thunersee 2009, p. 32 ff., Cit. Pp. 34-35.
13. Michael Hepp (ed.): The expatriation of German national 1933-45 after the lists published in the Reichsanzeiger . tape 1 : Lists in chronological order . de Gruyter Saur, Munich / New York / London / Paris 2010, ISBN 978-3-11-095062-5 , S. 575 (reprint of the 1985 edition).
14. See the memories of Rosemarie Varga and Armin and Natalie Lüthi-Peterson in Hans Näf (ed.): A human school. The Ecole d'Humanité seen from the inside. Zytgloggeverlag, Oberhoven am Thunersee 2009.
15. These include z. B. Otto Friedrich Bollnow and in particular Martin Wagenschein , who worked in Geheebs Odenwaldschule from 1924 to 1933 and became known in German-speaking countries since the 1950s through his work on an exemplary Socratic-genetic teaching and learning.
16. otto-friedrich-bollnow.de , retrieved on 18 October 2015.
17. Paul Geheeb: The Odenwald School in the light of the educational tasks of Gegenwahrt. 1930th
18. Fritz Karsen: A visit to the Odenwaldschule. In: The parents' council. 2, Berlin 1921, p. 457 ff.
19. See also u. a. the (source) texts on co-education in Inge Hansen-Schaberg, Bruno Schonig (ed.): Land Education Home Pedagogy. (= Reformpädagogische Schulkonzepte, Volume 2). Baltmannsweiler 2002; Edith Glumpler (ed.): Coeducation. Developments and perspectives. Bad Heilbrunn 1994; Inge Hansen-Schaberg: The educational reform movement and its handling of coeducation. In: E. Kleinau, C. Opitz (ed.): History of girls and women in Germany. Volume 2, Frankfurt am Main 1996, pp. 219-229; As well as Marianne Horstkemper: The Coeducation debate at the turn of the century. In: E. Kleinau, C. Opitz (ed.): History of girls and women in Germany.Volume 2, Frankfurt am Main 1996, pp. 203-218.
20. Paul Geheeb: coeducation as a way of life. First appeared in The Act . Here cited after the reprint in: Eva Cassirer (ed.): Education to humanity. Heidelberg 1960, p. 116 ff., Citation p. 122.
21. Otto Erdmann: The work organization of the Odenwald school. In: The act. 5, 1914, pp. 1284-1288, reprinted in: Wolfgang Keim (ed.): Course Lessons. Justifications, models, experiences. Darmstadt 1997, pp. 151-159.
22. Paul Geheeb: Prospectus of the Odenwald School. 3. Edition. March 1911.
23. Paul Geheeb: The Odenwald School. Your mental basics. In: Franz Hilker (ed.): German school experiments. Berlin 1924, pp. 91-101, citation on p. 97.
24. Näf 2006, p. 150 ff.
25. Cf. about Helmwart Hierdeis: The "school community" in the Odenwald School under Paul Geheeb. In: Lenz Kriss-Rettenbeck, Max Liedtke (ed.): Regional school development in the 19th and 20th centuries. Bad Heilbrunn 1984, pp. 273-283; Franz-Michael Konrad: The School Community: A Reform-Educational Model for the Promotion of Social-Moral Learning in School and Childcare. In: Educational Forum. Issue 4, 1995, pp. 181-193.
26. The sentences frequently cited by Geheeb can be found in Fichte's contribution to the correction of the judgments of the public about the French Revolution published in Gdansk in 1793.
27. Paul Geheeb: Living and working with children. Lecture given in Utrecht on April 18, 1936, pp. 6-7.
28. Paul Geheeb: Living and working with children. Lecture given in Utrecht on April 18, 1936, p. 8.
29. Paul Geheeb: Unpublished manuscript in response to Hans Stricker's essay The century of the child - a wrong way. first in the national newspaper of February 16, 1939; First published in: W. Schäfer: Paul Geheeb. Letters. Stuttgart 1970, pp. 195-197, citations 195f.
30. Christl Stark: Idea and form of a school in the judgment of the parents. Dissertation. Heidelberg University of Education, 1998.
31. Matthias Bartsch, Markus Verbeet: The roots of abuse . Spiegel Online , July 19, 2010.
32. Josef Player u. a. (Ed.): Encyclopedia of Pedagogy of the Present. Herder, Freiburg i. B. 1930, pp. 890-891.
33. Johannes-Martin Kamp: children's republics. History, Practice and Theory of Radical Self-Government in Children's and Youth Homes.Opladen 1995, p. 345.
34. Näf 2006, p. 48.