54 Chapter 1 become fragmented in the way it has taken shape and form in the context of modernity: it shows the traits of a reductionistic approach that focuses on measurable outcomes and proof of its efficiency and utility for the economy. Third, the role and function of schools has—as observed in the introduction to this dissertation—shifted from the classical conception of a mini-society or cultural forum wherein students learn the art of living together to a place where they obtain, as quickly as possible, the skills necessary to proceed with their lives. However, the consequences of fragmentation make the switch back to the classical form necessary. The following sub-sections evaluate these three consequences of fragmentation. Each sub-section presents a description of the problem and the challenge it poses to the broad citizenship formation of students, especially trainee teachers. 1.2.1 Disorientation among students According to the conceptual scheme of fragmentation, disintegration of the ordered framework (on the macro-level of the world) causes a type of alienation that—in turn—causes atomisation on the micro-level of the individual person. At this point, it becomes visible how closely the intrapersonal dimension is connected to the interpersonal dimension, as observed in the introduction (Section 2). Bourdieu (1977), who was also discussed in the introduction, referenced the complex interrelatedness of the micro-sociology of the person and the macro-sociology of society, which are so closely connected that to take into account just one would obscure the view of their coherence. Bourdieu (1977) worked this into his renowned concept of habitus as a structuring structure: individual persons together shape the structure that, in turn, structures and shape them. The sociological concept of habitus that emerges from the realm of interpersonal relations is effective regarding a psychological understanding of the interior of the person—that is, the intrapersonal realm (Reay, 2015). Taylor (1989) related inner wellbeing to the notion of a cosmic order. He based this direct connection on Aristotle’s idea of practical wisdom (phronēsis) and Augustine’s radical inner reflexivity. Both provide for ‘a kind of awareness or order, the correct order of ends in my life’ (Taylor, 1989, p. 125), which in the more religious approach of Augustine establishes a personal relation with God as the Creator. The awareness of order provides rest and a certain sense of peace to a person’s mind and heart, while the opposite causes a sense of detachment and confusion. Approximating this topic from the conceptual scheme presented above, it can be argued that people who feel detached from the world as a whole, or from the cosmic order that provides for its wholeness, may somehow and sometimes be expected to become alienated
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