Cinsiyet ve üreme, canlı yaşamının sürekliliğini sağlar. İnsanlarda cinsellik doğumla başlar ve tüm yaşam boyunca devam eder. Cinsel kimlik, kişinin biyolojik cinsiyetinden farklı olarak kendisini kadın ya da erkek olarak algılamasıdır. Sağlıklı bir cinsel kimlik gelişiminde cinsel kimlik, kişinin cinsiyetinden haberdar olması, cinsiyetine uygun davranışlar göstermesi ve bundan mutluluk duyması önemlidir.

Cinsel eğitim bireyin fiziksel, duygusal ve cinsel gelişimini anlaması olumlu bir kişilik kavramı geliştirmesi, insan cinselliğine, başkalarının haklarına, görüş ve davranışlarına saygılı bir bakış açısı edinmesi ve olumlu davranış biçimi, değer yargıları geliştirmesi eğitimidir.

Cinsel eğitimde öncelikle anne babaların eğitimi hedeflenmelidir. Aksi takdirde anne babaların istemediği takdirde çocuklar ya da ergenler istemediği kişilerden bilgi edinebilir, gözetleme, takip etme yoluna başvurabilirler, yaşıtlarından bilgi alabilirler, kendi başlarına deneyler yapabilirler. Ailede başlayan cinsel eğitim okulda da sistemli bir şekilde sürmelidir.

Ülkemiz gibi cinsel eğitim konusuna tedirgin, çekingen, korkak yaklaşılan, ayıp günah sayılan ülkelerde bu sorumluluk daha da artmaktadır. Sorumluluğun kapsamında sadece çocuklar gençler değil her yaştan her sosyo-ekonomik ve sosyo-kültürel düzeyden insanların olması gerekmektedir. Bu kitabın anne babalara öğretmenlere öğretmen adaylarına ve konuyla ilgilenen herkese yararlı olması dilerim.

“On the Future of our Educational Institutions” comprehends a series of five lectures delivered by Nietzsche when Professor of Classical Philology at B?le University. As they were prepared when he was only twenty-seven years of age, we can scarcely expect to find in them that broad, “good European” point of view which we meet with in his later works. These lectures, however, are not only highly interesting in themselves; but indispensable for those who wish to trace the gradual development of Nietzsche’s thought.

In undertaking to treat of Aristotle as the expounder of ancient educational ideas, I might, with Kapp’s Aristoteles’ Staatspaedagogik before me, have made my task an easy one. I might simply have presented in an orderly way and with a little commentary, what is to be found on the subject of education in his various works—Politics, Ethics, Rhetoric, Poetics, etc. I had two reasons, however, for not adopting this course: (1) that this work had been done, better than I could do it, in the treatise referred to, and (2) that a mere restatement of what Aristotle says on education would hardly have shown his relation to ancient pedagogy as a whole. I therefore judged it better, by tracing briefly the whole history of Greek education up to Aristotle and down from Aristotle, to show the past which conditioned his theories and the future which was conditioned by them. Only thus, it seemed to me, could his teachings be seen in their proper light. And I have found that this method has many advantages, of which I may mention one. It has enabled me to show the close connection that existed at all times between Greek education and Greek social and political life, and to present the one as the reflection of the other. And this is no small advantage, since it is just from its relation to the whole of life that Greek education derives its chief interest for us. We can never, indeed, return to the purely political education of the Greeks; they themselves had to abandon that, and, since then,

A boundless hope has passed across the earth—

a hope which gives our education a meaning and a scope far wider than any that the State aims at; but in these days, when the State and the institution which embodies that hope are contending for the right to educate, it cannot but aid us in settling their respective claims, to follow the process by which they came to have distinct claims at all, and to see just what these mean. This process, the method which I have followed has, I hope, enabled me, in some degree, to bring into clearness. This, at all events, has been one of my chief aims.

…

THOMAS DAVIDSON

“Glenmore,”

Keene, Essex Co., N.Y.

October, 1891.