WEBVTT

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Self-determination in social integration

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What does self-determination mean?

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At the beginning of the 18th century,

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at the beginning of the Enlightenment,

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there was suddenly a new view of humanity,

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namely the view of humanity

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that humans should determine their own destiny.

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Namely as rational beings,

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by virtue of reason, this capacity for reason,

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he can determine himself.

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This means

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he is no longer dependent on the status

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into which he is born.

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He is no longer alone, only

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predestined by God,

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but can take control of his own life.

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He even has the task, in the spirit of

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of the Enlightenment to determine his own destiny

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and to put this self-determination into action

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taking into account the categorical imperative

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into action.

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Here we have very clearly

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the reference to Kant's philosophy,

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which very strongly bases self-determination

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on the basis of reason.

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But what about people

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who do not possess reason?

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If one approaches this topic 

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from a phenomenological perspective,

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as Markus Dederich does, for example,

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then one is made particularly aware

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and it is made clear

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that the self is always already determined by the fact

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that we as humans are dependent on other humans.

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We are always also determined by the fact

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that we have a body,

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have a physical body.

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So we cannot refer to a concept of self-determination

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refer to a concept of self-determination

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or fall back on one

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that disregards all these dependencies.

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This is the requirement of the phenomenological

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orientation with regard to self-determination.

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They emphasize in particular

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that humans have always

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under a very specific external control,

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which is also necessary.

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Nevertheless

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self-determination is necessary.

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Is self-determination still a guiding principle of emancipation today?

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In order to actually achieve self-determination 

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within our society,

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you need very specific skills.

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And these skills mean

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that you take control of your own life

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as much as possible and craft your own history,

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in other words, craft your own biography,

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more or less making yourself into

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what one desires.

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And from that point of view, more or less

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the idea of self-determination

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is not an emancipatory guiding principle

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can represent

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that frees people from dependencies,

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but on the contrary

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against this neoliberal backdrop,

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people are actually obliged to

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behave in a self-determined manner in this society.

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This is a society

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that can be described as a dog-eat-dog society.

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You have to fight your way through here.

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And these are, of course,

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again prerequisites and skills,

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many people with disabilities

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and especially people with profound intellectual

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and multiple disabilities,

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with complex needs

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are generally not available.

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so that the idea of self-determination

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for people with disabilities,

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as Annemarie Schmidt says,

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just at a moment when

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this self-determination has actually

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become a tiresome duty,

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in order to go with the flow,

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to be able to work dynamically

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in this social context.

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And from this perspective, it no longer has anything

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to do with an emancipatory idea.

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How should the guiding principle of self-determination be understood with regard to people with profound intellectual and multiple disabilities, and what challenges are associated with it?

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We must, so to speak,

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when dealing with philosophical concepts

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or categories,

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we must always ask

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what about, for example,

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self-determination in relation

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the development of a person's self.

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And how can this person determine their own destiny?

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First, they must

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in order to be able to determine themselves,

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have some kind of idea of themselves.

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There are developmental concepts

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that assume

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that at the beginning of human development

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psychologically speaking, on a very basic,

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fundamental level, the new human being,

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the infant after birth,

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does not yet perceive itself as a separate,

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distinct living being,

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but very much in the context,

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in connection with the closest caregiver,

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usually the mother.

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And here we actually have

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the basic idea at its core,

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how a self can develop.

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It develops from

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the dyadic context of mother and child,

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from a very dense and close

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context of communication and interaction

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gradually emerges the child's self,

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so that the child gradually

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can gradually understand itself as a distinct self in relation to

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other selves.

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In order to be able to determine itself,

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this first, one might say,

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distinction or differentiation

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between oneself and others is actually indispensable.

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For people with profound intellectual and multiple disabilities,

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in adulthood

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it is often not always clear

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due to their biography

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within the demarcation

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or the differentiation

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of this context.

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It is about

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that we

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in educational,

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pedagogical contexts,

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that we always treat other people as if

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as if they already had this self.

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I assume, so to speak, that the other person

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is themselves.

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Every mother will do this with her child

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or any caregiver would do with a child.

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The child is addressed

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in the context of communication,

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linguistic communication,

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included.

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And it is addressed and seen as a person,

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as a subject,

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one could almost say.

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But in this context, I prefer to say person.

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And this, one could say, imagining of the subject,

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or the imagining of the self

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is an essential pedagogical approach,

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based on all the traditional

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educational concepts

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we know and have at our disposal,

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which all actually point in the same direction

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and say,

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yes, that's the approach,

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in order to actually set in motion something like educational processes,

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the formation of the self.

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How can the recognition of self-determination in others be realized?

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Yes, how can this recognition

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of self-determination in others be realized?

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Here, too, it must be said that

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there is no technique

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that can be applied

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that would actually

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open up the self of the other person

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in a specific developmental context

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for example.

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No, so I always have to take a very individual approach

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based on the respective situation,

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the individual person.

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That is, of course, essential.

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A very individual approach is necessary here.

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But how do I move forward now

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when it comes to inner psychological perception?

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I have experience in the field of

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 special education

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in this context, I have

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always been very happy to refer

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to the work of Dietmuth Niedecken,

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which is based on a psychodynamic,

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depth psychology,

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psychoanalytical perspective

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and made it clear

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how, precisely through reflection

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of the coworker,

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how he actually reacts internally to other people,

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reacts to people with disabilities,

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that through this confrontation

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a great deal of access

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to the self of the other.

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The most important thing in order to be able to recognize the self

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in the other is

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that employees see their own self.

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could reflect, had the opportunity to

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deal with it

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and not only experience the self,

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but also experience self-determination

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in their work context.

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This means

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that the institutional conditions

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must also be geared towards

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the self-determination of employees

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in the sense of co-determination, self-determination,

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but also solidarity,

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if we take these famous

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three Klavkian objectives,

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that are at stake.

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I let a person with a profound intellectual and multiple disability choose whether they want to drink apple juice or orange juice. Does that give them more self-determination?

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What you are doing with this woman

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is that you are offering her alternatives.

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And that is an important first step

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to make it clear

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that the self does not necessarily

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depend on just one thing,

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but that the self

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can actually also develop itself,

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if there is a fundamental idea,

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a self-idea of the self,

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that it can develop, can evolve,

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when alternatives are opened up in the world.

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alternatives that,

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in this case, of course,

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particularly obvious,

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concerning needs,

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the needs, the needs of the individual.

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This is how I gain access, possibly

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to the self of the other.

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Whether this makes more self-determination possible,

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if I pose this alternative,

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this question depends on

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to what extent this person in question has actually

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already developed 

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an idea of themselves.

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If they have already developed this,

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then they will make progress based on this.

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But it is nothing more than a first step,

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this opening up of alternatives.

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- 00:13:35,334
It's also about

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- 00:13:37,374
that these alternatives

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in the context of interaction

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are constantly being opened up again,

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that the world in all its richness is also

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made accessible in this way,

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that there is the possibility

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that the individual finds a way here with his self

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to broaden their view of the world.

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So I see a danger

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in the educational discussion context in that

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that self-determination is reduced

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to the self-expression of needs.

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And that this would more or less

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affect self-realization,

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whereas self-determination actually

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also implies the moment of determining

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with consideration for others.