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Professor for Educational Science with focus on General Didactics and Philosophy of Education
Open Office:
22.04. 10-13
05.05. 10-13
20.05. 10-13
03.06. 10-13
21.06. 10-13
22.07. 10-13
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Stellvertreter
Stellvertreter
Professorship of Educational Science with a focus on general didactics and educational theory
Education Is Resistance
学 ・ 問 ・ 抗
Learning · Questioning · Resisting
My professorship is concerned with a question that is simple to formulate, yet anything but simple to answer:
What happens when human beings undergo processes of Bildung?
I do not understand education primarily as the acquisition of knowledge or competencies. Bildung begins when what previously seemed self-evident becomes questionable; when people come to perceive something differently; and when, through this shift, their relation to themselves, to others, and to the world begins to change.
For me, this is where the resistant force of education lies.
Education is resistance.
Resistance, in this sense, does not mean being opposed to everything as a matter of principle. It begins much earlier: whenever we refuse to be defined too quickly; whenever we interrupt expectations, categories, and presumed certainties; whenever we remain willing to turn even our own convictions into questions once again.
I condense this movement into three characters:
学 ・ 問 ・ 抗
Learning · Questioning · Resisting
At the centre stands questioning (問). A genuine question interrupts the immediate movement from experience to response. Within this interruption, a space opens up — 間, ma: an interval in which it has not yet been decided what something means, who someone is, or how one ought to act.
I regard this interval as one of the essential sites of education.
Education in a Field of Relations
One central strand of my research therefore focuses on theories that do not conceive of the self as a self-contained and autonomous entity.
I am particularly interested in the Japanese Kyoto School, especially the philosophy of Nishida Kitarō, and in its possible relations to Western traditions of educational philosophy and pedagogy. Concepts such as pure experience (純粋経験, junsui keiken), place (場所, basho), and absolute nothingness (絶対無, zettai mu) offer a perspective in which experience does not originate in an already constituted subject. Rather, the self emerges within relations, situations, and concrete acts of experience.
I see considerable potential here for thinking about contemporary educational questions.
What changes when we do not begin by viewing students as carriers of particular attributes, deficits, or competencies? What does professionalism mean when educational situations remain fundamentally ambiguous? And how can teachers act responsibly without prematurely fixing people within categories?
In dialogue with Western approaches — particularly John Dewey’s theory of experience, educational theory, phenomenology, research on teacher professionalism, and general didactics — I therefore investigate the conditions under which experiences may become educationally significant.
Increasingly, my work also engages with embodiment, presence, and pausing. Educational perception does not begin only once a theoretical interpretation has been applied. At times, professionalism may consist precisely in sustaining a situation for a moment, looking more closely, and suspending the impulse to respond immediately.
Not-knowing, in this sense, is not necessarily a deficit of professionalism. It may be one of its conditions.
Teacher Education as Work on One’s Own Ways of Seeing
These questions also shape my teaching.
For me, teacher education does not mean providing students as quickly as possible with recipes for “good teaching”. Educational situations are too complex for that. Professional practice requires knowledge and practical competence, but it also requires the ability to perceive situations carefully, to justify judgements, to recognise the limits of one’s own knowledge, and to revise decisions when necessary.
What interests me, therefore, is the cultivation of a form of responsible openness: the capacity to make judgements informed by scholarship while remaining open to the possibility that a situation may also be understood differently.
This includes a professional engagement with heterogeneity, didactic models, competency-based education, the institutional conditions of schooling, the antinomies of professional practice, and questions of education and inequality.
At the same time, it always involves examining one’s own participation in processes of perception and judgement.
Who is observing?
Through which concepts?
Which distinctions become visible as a result — and which distinctions may be produced by the very act of observation?
And what happens to an educational situation when we change our own perspective on it?
Teaching Requires Dramaturgy
I therefore do not understand university teaching as a sequence of isolated sessions.
A seminar should tell a story.
Theories and concepts should not simply stand next to one another. They should enter into relationships. Questions should be opened, provisionally answered, taken up again, and reconsidered from perspectives that have changed over the course of the seminar.
For this reason, I prefer to organise teaching in larger thematic blocks. Such a block may begin with students’ own experience, unsettle that experience through theory, confront it with empirical or case-based material, and finally return to the initial question under altered conditions.
In teacher education, such a dramaturgy might move from one’s own biography as a student, through school as an institution, toward the contradictions and uncertainties of professional educational practice.
Theory and experience should not be played off against one another. Theory can create distance. Experience can unsettle theory. Cases can show where concepts prove productive — and where they reach their limits.
For the same reason, texts, literature, film, art, and other cultural forms can become material for educational reflection whenever they make something perceptible that cannot easily be grasped through conceptual language alone.
My aim is not for everyone to arrive at the same answers at the end of a course.
I would rather that students leave able to ask different and more precise questions than they could before.
Beginner’s Mind
One important figure for this understanding of education comes from Zen: 初心 — shoshin, beginner’s mind.
Beginner’s mind does not mean knowing nothing. Academic work demands substantial knowledge, careful reading, and well-founded argument.
Rather, shoshin names the capacity to remain open to being surprised by what one encounters despite everything one already knows.
I consider this disposition crucial for professional educational practice: to possess knowledge without allowing that knowledge to determine the concrete situation in advance; to take experience seriously without making it the sole criterion of judgement; to judge, while keeping open the possibility of revising one’s judgement.
Perhaps my understanding of university education and teacher education can therefore be condensed into a simple movement:
to learn,
to question,
to pause,
to see differently,
to judge —
and, where necessary, to resist.
My own theoretical positions are, of course, not exempt from this movement.
Students are not expected to adopt them. Reasoned disagreement is an explicit part of my understanding of university teaching.
For an education that no longer allows for disagreement would no longer deserve the name.
Brief curriculum vitae
11/2022- : Professor of Educational Science specializing in General Didactics and Educational Theory.
03/2020-08/2021: Birth of my daughter Filis Hanna, parental leave and part-time parental leave.
07/2019-10/2022: Academic co-worker Educational Science/Educational Sciences in practical semester (SekI/II+integrated special education).
10/2018-03/2019: Substitute professor for Special Education and Inclusion with a focus on school development and classroom research at the University of Paderborn.
06/2016-06/2019: Process leader (PostDoc) of the working area critical-reflexive practice orientation in Biprofessional/Quality Offensive Teacher Education.
10/2010-03/2017: Doctorate in WG 4 (School Development and School Research) at the Faculty of Educational Science - Title: "Education and Empowerment: A Qualitative Study on Critical-Constructive Didactics and Capabilities Approach", supervised by Barbara Koch-Priewe and Holger Ziegler, overall grade outstanding/summa cum laude
10/2014-05/2016: academic co-worker Educational Science/Educational Sciences in the practical semester with preparatory training (SekI/II+integrated special education).
05/2011-09/2014: Academic co-worker in WG 4 (School Research and School Development) in various job shares (Secondary Education, Educational Science as a subject, academic co-worker in Oberstufenkolleg [High School College]).
2010: Degree in Educational Science, Philosophy and German Studies as Master of Education/State exam(ination) for Gymnasium and Gesamtschule.
Current projects
Workplace Teaching Subject Pedagogy
SchuB - School choice and educational aspiration
congo@schools (research team Zielkonflikte)
Publications'
See http://pub.uni-bielefeld.de/person/22517456
Presentations and workshops
Poster
'''Completed Projects.
HLZ | Herausforderung Lehrer_innenbildung - Zeitschrift zu Konzeption, Gestaltung und Diskussion
VfL Praxis
'Education and Empowerment: A Qualitative Study on Critical-Constructive Didactics and Capabilities Approach
minor and dormant projects
Conference Organization
Education in the Field of Emptiness
My chair explores Bildung and education as a bodily situated event within the field of emptiness—an event in which subjectivity, relation to the world, and self-understanding are newly constituted, again and again, in pure experience.
This perspective brings the Japanese Kyoto School of philosophy into dialogue with Western phenomenology as well as research on inclusion and professionalization. In doing so, it opens up new ways of understanding teaching and learning—and, consequently, teacher education.
1. Kyoto School of Philosophy
Pure experience · Place · Absolute nothingness
The Kyoto School (Nishida, Nishitani, among others) overcomes the Western subject–object dichotomy through the concept of pure experience (junsui keiken)—a mode of experiencing in which self and world arise simultaneously. Place (basho) is not merely spatial; it is the ground from which relations and meanings emerge. Absolute nothingness (zettai mu) is not nihilistic, but rather the creative horizon in which every fixation is suspended.
Pedagogically, this means: Education is a becoming-situated within an open field of possibility.
2. Non-Self (muga)
Not a precondition, but a result · Emergent · Processual
In contrast to Western theories of the subject, the Kyoto School does not understand the self as a substantial unity. The Buddhist concept of non-self (muga / anātman) holds that the self is empty of any fixed essence and emerges in relational enactments. Self-negation (jiko hitei) is therefore not a loss but an opening—the condition that enables persons to reconstitute themselves anew within situations.
Pedagogically, this means: Inclusion is the creation of situations in which a shared becoming-of-self becomes possible.
3. Phenomenology: Emptiness & Nothing
Direct experience · Enabling emptiness · Critique of over-structuring
Whereas Western pedagogy often treats emptiness as lack (empty time = wasted time), this perspective understands emptiness as a productive, enabling space. Not-knowing, indeterminacy, and moments of silence are not deficits; they are the condition for genuine learning. This concept also enables a critique of over-academization: where is the space for the openness of nothingness?
Pedagogically, this means: Good teaching consists in consciously keeping open spaces of indeterminacy.
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4. Embodied Educational Experience
Embodiment as world-disclosure · Bodily knowing · Atmospheres
Learning is not cognitive accumulation, but bodily transformation. The body is not a vehicle; it is the site of experience and of world-constitution. This means that a teacher’s voice, their spatial presence, their gesture—all of this fundamentally shapes learning environments. The same holds for students with physical impairments: different embodiment is not a deficit, but a different mode of world-disclosure.
Pedagogically, this means: To be professional is to enable the other’s embodied experience.