Kako bismo utvrdili značajke učinkovitog stručnog usavršavanja učitelja prirodoslovne grupe predmeta, na temelju sustavnog pregleda literature izabrali smo i proveli analizu devet učinkovitih eksperimentalnih i kvazi eksperimentalnih istraživanja. Utvrdili smo kako bi stručno usavršavanje bilo dobro započeti inicijalnim radionicama koje je potrebno nastaviti kroz susrete zajednica učenja za vrijeme ostvarivanja promjena. Uz to je važno osigurati potporu i vođenje učitelja te nastavne materijale za učitelje i učenike. Stručno usavršavanje može biti učinkovito samo ako doprinese boljim učeničkim rezultatima, a to je (...) moguće postići promjenama u nastavi koja bi trebala polaziti od jasno postavljenih ciljeva u skladu s kojima učitelji pripremaju nastavne aktivnosti koje učenike potiču na istraživanje, rješavanje životnih problema, aktivno i suradničko učenje te znanstveno i metakognitivno mišljenje. In order to affirm the characteristics of efficient professional training of teachers in the natural sciences, on the basis of a systematic overview of the literature, we chose and implemented an analysis of nine efficient experimental and quasi-experimental research designs. We affirmed that professional training should begin with initial workshops, which should continue through meetings of learning cummunities during these changes. Additionally, it is important to ensure support and guidance for teachers, as well as teaching materials for teachers and students. Professional training can be considered efficient only if it contributes to improved academic performance; this can be attained through changes in teaching, which should be founded on clearly established goals in accordance with which teachers may prepare teaching activities that inspire students to research, solve everyday problems, take part in active and cooperative learning, and think scientifically and metacognitively. (shrink)

Filozofija danas, kao i posljednjih desetljeća, u različitim varijantama raspravlja o utemeljenju i širini pojma pluralizma, multikulturalizma/transkulturalizma, mogućeg prihvaćanja drugačijeg i uopće o načinima posredovanja. Tim se povodom u tekstu želi skrenuti pažnja na tek djelomično recipirano djelo Ernesta Grassija. Prije svega riječ je o njegovom drugačijem tumačenju povijesti novovjekovne filozofije, raspravljanju o odnosu filozofije i kulture i trajnom naporu u premošćivanju i međusobnom upućivanju talijanske i njemačke filozofije, te otvorenosti prema drugim kulturama.Grassi je zastupao stajalište da susret sa (...) stranim i drugačijim traži situaciji primjerene teorijske i praktičke odgovore, otvaranje izvornosti onoga što nam pridolazi kao novo. Teorijska otvorenost iskustvu drugačijih svjetova, provlačenje kroz doživljaj drugačijeg što posebno iskazuje u svojim «južnoameričkim meditacijama», ujedno je za njega propitivanje samorazumljivosti europskog iskustva i europskog tumačenja prostora, vremena, umjetnosti…Pitanje je stoga koliko Grassi, koji je kao metodu spoznaje zastupao znanstvene razgovore što uključuju individualnu, historijsku situaciju i interakciju sudionika u aktualnoj govornoj situaciji, i danas može biti zanimljiv sugovornik. Takav njegov pristup utemeljen je na tumačenju zbiljnosti polazeći od jezika, što uključuje kritiku metafizike.For several decades now, philosophy has and is attempting various approaches to the foundationand scope of pluralism, multiculturalism/transculturalism, possible ways to accepting the different,and general means of mediation. In response, this article deals with the partially received work ofErnesto Grassi – in particular, his singular interpretation of the history of modern age philosophy,his discussion on relations between philosophy and culture, his ongoing effort to bridge the differencesand refer to each other the German and the Italian philosophy, his receptiveness to othercultures.Ernesto Grassi supported the view that encounters with the strange and the different call for appropriatetheoretical and practical responses, a receptiveness to genuineness of what one approaches asnew. For him, the theoretical receptiveness to experiencing different worlds, the involvement in thedifferent that he particularly expresses in his »South American meditations«, is also the means ofquestioning the taking for granted of the European experience and its interpretation of essentialssuch as space, time, and art.It remains a question to what extend is Grassi, who viewed a scientific exchange – with its individual,historical context and the interaction of the participants in the current conversational act – asa cognitive method, still an interesting conversationalist today. He builds this approach upon interpretationof reality from the point of language, which includes a criticism of metaphysics. (shrink)

The article examines the encounter in philosophy as a topic of philosophy, i.e., as a specificity of human existence and as a milieu of pursuing philosophy. Starting from the properties of encounter, which philosophical texts, primarily Martin Buber’s dialogic, recognize and distinguish as those that belong to it in the real world, the paper analyses the changes of encounters in a virtual environment. Among several different changes, two stand out: (1) the reduced awareness of the real being in itself and (...) (2) the impaired ability to be present for other. (shrink)