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This Is an Electronic Reprint of the Original Article. This Reprint May Differ from the Original in Pagination and Typographic Detail This is an electronic reprint of the original article. This reprint may differ from the original in pagination and typographic detail. Rum för eftertanke Ahlskog, Jonas; Lindman, Mio Publicerad: 01/01/2018 Link to publication Please cite the original version: Ahlskog, J., & Lindman, M. (Eds.) (2018). Rum för eftertanke: En antologi om att utmana det invanda. Folkets Bildningsförbund r.f. http://urn.fi/URN:NBN:fi-fe2020102387615 General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. This document is downloaded from the Research Information Portal of ÅAU: 26. Sep. 2021 Rum för eftertanke: en antologi om att utmana det invanda Mio Lindman & Jonas Ahlskog (red.) 1 Innehållsförteckning INTRODUKTION Jonas Ahlskog: Folkbildningens öppna samtal 5 BILDNING OCH UTOPIER Göran Torrkulla: Vardagen är det stoff som våra utopier är gjorda av 11 Hugo Strandberg: Vad är bildning bra för? 17 Sharon Rider: Striden om framtiden: liberalism och universitetet som sanningsinstitution 30 Jayne Svenungsson: Drömmen om en annan värld. Det bibliska arvets utopiska kraft 45 Åsa Linderborg: Det ska fan vara politiskt korrekt 60 DEN MODERNA VÄRLDSORDNINGEN: KRITISKA ANALYSER Eva Nilsson: Varför lyckas vi inte råda bot på global fattigdom? 67 Peo Hansen & Stefan Jonsson: Eurafrika: Kolonialismen och den europeiska integrationens ursprung 80 Alf Hornborg: Vem har råd med miljöteknik? Tankar kring teknik- fetischism, ojämnt utbyte och förnekelsen av globala rättvisefrågor 102 2 Nikolai Enckell: Geopolitikens återkomst 119 Christer Lindholm: Thatcher, TINA och Trump – den postfaktuella politikens långa traditioner 131 Fredrik Edin: Fyra mediakonspirationer utan konspiratörer 134 Hanna Lindberg & Ann-Catrin Östman: Försäljning och försörjning i marginalen – ett tvärvetenskapligt projekt om gårdfarihandel och småhandel i 1800-talets Finland 143 FÖRSTÅELSE OCH SKENBARHETER: FILOSOFISKA PERSPEKTIV Joel Backström: Det ondas sken 165 Fredrik Westerlund: Vem vill bli förstådd? Om självförståelse, bekräftelse och kärlek 176 Hannes Nykänen: Filosofi, liv, magi 190 Camilla Kronqvist: Det oändliga avståndet 204 HISTORISKT PS Per Salskov: FBF - ”En vintersaga” 221 Författarpresentationer 225 Tack till filosoficaféets finansiärer 226 3 INTRODUKTION 4 Folkbildningens öppna samtal Jonas Ahlskog Texterna i den här antologin härstammar från det livskraftiga och i tjugo år återkommande folkbildningssamtal som kallas ’filosoficafé i Åbo’. Detta folkbildningssamtal har under de senaste två decennierna berikats av anfö- randen av framstående såväl finländska som nordiska debattörer, journalis- ter, forskare och författare. Samtliga texter i denna volym har framförts som anföranden vid filosoficaféet i Åbos restaurang Skolan, och varje anförande har följts upp med en öppen och livlig publik diskussion. Som läsaren mär- ker har filosoficaféets teman varit lika brokiga och mångfaldiga som livet självt, och behandlat allt från existentiella frågor till miljöförstörelse, magi, mellanmänsklig förståelse, konspirationsteorier, Afrikas exploatering och ekonomisk politik. Den röda tråden för filosoficaféet i Åbo skapas inte genom de olika -äm nenas innehåll, utan tråden vävs snarare samman av den samtalsanda som presentationerna och diskussionerna förkroppsligar. Den här andan formu- leras i den korta text som filosoficaféets arrangör, Folkets Bildningsförbund (FBF), använder för att sprida information om evenemanget: Avsikten med filosoficaféet är i sin enkelhet att erbjuda en diskussions- glad och samhällsintresserad allmänhet ett ställe där de kan möta in- tressanta föreläsare och personer som deltar i den offentliga debatten. Nu kanske man undrar vad detta har med filosofi att göra? Är inte filosofi något svårt och högtravande? Kanske i bland, men filosofi behöver inte vara det. Att göra filosofi är ett sätt att ta sig an problem. Det är att utreda saker, att sträva till att göra dem begripliga. Ibland lyckas man, ibland inte. Att filosofera är att hålla sig till saken och det försöker vi göra. Ar- gumentation och invändningar hör också till filosofin. Den prövar våra uppfattningar. Och en kritisk diskussion är vår målsättning. Vi vill helt 5 enkelt att journalistiska förenklingar, ideologiskt svammel och politiska bondfångartricks påtalas när de förekommer. Är en sak komplicerad så måste den få vara det. Vi tror att det är så här – Demokratin kräver det engagerade och filosofiska samtalet! Filosoficaféets kärna är alltså det öppna, kritiska och filosofiska samtalet. Vad har då detta öppna och filosofiska samtal med folkbildning att göra? Den här relationen kan göras tydlig genom att betänka vilken roll öppna och filosofiska samtal kan ha då vanliga medborgare försöker förstå sam- tidens kulturella och samhälleliga förändringar. Ett passande exempel i detta sammanhang är den omfattande omvandlingen av det finländska välfärdssamhället som kallas för vård- och landskapsreformen (Sote). En megareform som statsvetaren Siv Sandberg beskrivit som en ”gigantisk folkbildningsutmaning” (ÅU, 8.6.2017). Enligt Sandberg skapar den pågå- ende reformens komplexitet ett behov av folkbildande insatser för att med- borgarna skall förstå de stora samhällsomvandlingar som de genomlever. Sandberg skriver: Vård- och landskapsreformen innehåller en folkbildningsutmaning av gigantiska mått. Jag använder det gammaldags ordet ”folkbildning” av en anledning. Den största utmaningen handlar nämligen inte om att producera information, utan om att skingra oro. [...] Ett centralt element i den gamla folkbildningstanken är att lära sig saker tillsammans och att låta olika erfarenheter mötas. I tidigare stora samhällsförändringar har frivilligorganisationer, fackföreningar och politiska partier axlat ett ansvar för att anpassa medborgarna till det nya. Kollektiv och stu- diecirklar låter inte särskilt 2017, men det kan hända att det är precis det som krävs. Sandberg har en viktig poäng i att behovet av folkbildning inte försvunnit under senare tid, utan snarare ökat till följd av omfattande administrativa förändringar i samhället. Sandbergs tanke är korrekt också som en iakt- tagelse om hur statsmakten bäst informerar om den pågående vård- och landskapsreformen. För att informationsgången skall lyckas, och medbor- 6 garnas oro stillas, kan säkert den traditionella folkbildningens studiecirklar fungera som medborgartillvända redskap för att begripliggöra reformernas konsekvenser i vardagen. Och som Sandberg riktigt påpekar i samma text, kan informationsvideor inte ersätta vårt behov av att någon faktiskt svarar på våra oroliga frågor om framtiden. Sandbergs tankegång är ett bra exem- pel på idén om folkbildning som ett instrument för upplysning och infor- mationsspridning. Den här uppfattningen är inte felaktig och folkbildningen har genom historien ofta varit ett redskap för statsmakten, både på gott och ont. Men upplysningstanken får inte göra att vi glömmer en annan aspekt – nämligen, att folkbildningstanken också har självständig och potentiellt samhällsomstörtande kraft. Vi får syn på den här aspekten genom att gran- ska Sandbergs påpekande om det centrala elementet i folkbildningstanken, det vill säga att vi lär oss saker tillsammans. Vad innebär det att lära sig saker tillsammans? Vi kan tänka oss att detta enbart innebär att vi tillsammans studerar olika ämnen. Vi kan till exempel ha en studiecirkel i fysik för att lära oss om förhållandet mellan orsak och verkan i naturen. På samma sätt kan vi också ordna en studiecirkel om vård- reformen där deltagarna, exempelvis, lär sig om följdriktigheten i att vissa hälsocentraler bevaras medan andra försvinner. Att vi studerar dessa pro- cesser tillsammans kan vara trevligt, men det är inte nödvändigt – det finns inget som hindrar någon från att på egen hand studera orsaksförhållanden i naturen eller samhällsreformernas logik. Men folkbildningstanken inrymmer också idén om ett internt förhål- lande mellan vad vi lär oss och att vi lär oss detta tillsammans. Ett klassiskt exempel är den anda av öppenhet som finns i vissa av Platons dialoger – en diskussionsanda som innebär att deltagarna i själva samtalet kommer fram till hur exempelvis ”mod” eller ”rättvisa” skall förstås. Sokrates roll i sam- talet är inte att upplysa eller informera de andra om vad den korrekta upp- fattningen är, utan snarare att fungera som en av deltagarna i dialogen vars produkt är vårt gemensamma svar på frågan om hur ”mod” eller ”rättvisa” 7 skall förstås.1 I det här fallet är alltså det gemensamma sökandet en oskiljbar del av den kunskap vi kommer fram till. Vi har ofta en tendens att uppmärksamma folkbildningstankens upp- lysningsaspekt framom dess sokratiska anda. Den främsta orsaken är kan- ske att folkbildningsfrågan ofta diskuteras i relation till samhällsgrupper som vi anser vara problematiska. Hela projektet att i stor skala bilda ”folket” föddes också i mångt och mycket ur samhällselitens behov av att göra den arbetande befolkningen till goda medborgare. Liksom för hundra år sedan är det även idag inte de som pratar om behovet av folkbildning som anser sig sakna bildning. Snarare är det alltid någon annan som borde bildas till de rätta tänkesätten och värderingarna,
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