„Phenomenologies“ of Social Practices

In the field of education social practices are mainly seen in terms of culture and cultivation. According to the turn to everyday´s life“ in the social sciences culture is not any more connected only to objects of cultural value, highly developed cultural techniques, outlets and fomations; and social interaction is not mainly defined as personal-social strategies, other conscious actions or beside that social orders. Culture is moreover, and even mainly referred to an everyday´s attaining of knowledge and to everyday´s acting. Culture is then understood, as Hans Oswald (1997: 62) puts it, as „[…] a variety of discoursive practices which are […] not neutral, but internally organised into a hierarchy, forming a complex network of sites with diverse centres and interests producing meaning“. It is thus assumed that there are diverse inventories of cultural knowledge which are to be seen in everyday`s actions, from which they e.g. emerge, differentiate and consolidate. Cultural inventories involve all kinds of contingent production like bodily movement, spatial locations, conditions for health or illness, etc. – and also the complexity of social interrelations. In acting an individual is thus supposed to be engaged in an already existing ongoing of actions and processes. According to this understanding (especially moral) intentions (which are traditionally adressed in pedagogy) are not the only reasons and base for human practices. Practices moreover involve the intentions, strategies and aims of the acting persons beside other influential things, as e.g. Thomas Alkemeyer (2006: 121) points out.Tacit Dimensions of Pedagog