Vi\u00f0 sem leggjum stund \u00e1 hugv\u00edsindi erum almennt ekki upptekin vi\u00f0 a\u00f0 svara\u00a0 spurningunni um gagnsemi \u00feeirra og vir\u00f0umst oft \u00ed raun for\u00f0ast hana. Hugv\u00edsindi, e\u00f0a hluti \u00feeirra (\u00ed m\u00ednu tilfelli heimspeki og fornfr\u00e6\u00f0i), voru okkar val og vi\u00f0 h\u00f6ldum \u00e1fram a\u00f0 leggja stund \u00e1 hugv\u00edsindi af \u00e1huga \u2013 einfaldlega vegna \u00feess a\u00f0 vi\u00f0 brennum fyrir \u00fev\u00ed sem vi\u00f0 gerum og teljum v\u00e6ntanlega flest a\u00f0 \u00fea\u00f0 s\u00e9 okkur sj\u00e1lfum fyrir bestu. Spurningin um gagn hugv\u00edsinda sn\u00fdr hins vegar ekki bara a\u00f0 \u00fev\u00ed af hverju vi\u00f0 hvert og eitt leggjum stund \u00e1 hugv\u00edsindi heldur a\u00f0 \u00fev\u00ed hva\u00f0a gagn hugv\u00edsindin gera fyrir samf\u00e9lagi\u00f0. Hugv\u00edsindi eru a\u00f0 mestu leyti fj\u00e1rm\u00f6gnu\u00f0 af skatttekjum og \u00fea\u00f0 er e\u00f0lilegt a\u00f0 spurt s\u00e9 um gagnsemi \u00feeirra. En spurningin er oft sett fram \u00e1 einfeldningslegan h\u00e1tt \u00fear sem efnahagslegur \u00e1vinningur er \u00ed fyrirr\u00fami en \u00fea\u00f0 eru margar a\u00f0rar tegundir af gagnsemi sem eru jafnvel mikilv\u00e6gari en hinn efnahagslegi.[1]<\/p>\n
Hugv\u00edsindin \u00feurfa a\u00f0 hafa svar vi\u00f0 spurninginni um til hvers \u00feau eru, um hva\u00f0a gagn \u00feau gera, en til \u00feess \u00fearf a\u00f0 skilja betur og skilgreina hvers konar spurning \u00feetta er. Okkur ber engin skylda til a\u00f0 gangast undir skilgreiningar annarra \u00e1 gagnsemi.[2] \u00c9g vel or\u00f0i\u00f0 \u201egagn\u201c sem almennt hugtak til a\u00f0 ramma umr\u00e6\u00f0una inn en \u00fea\u00f0 m\u00e6tti eins spyrja um \u201egildi\u201c hugv\u00edsinda e\u00f0a \u201e\u00e1rangur\u201c af \u00fev\u00ed a\u00f0 stunda hugv\u00edsindi. \u00deegar upp er sta\u00f0i\u00f0 sn\u00fdst spurningin um r\u00e9ttl\u00e6tingu. Stefan Collini, pr\u00f3fessor \u00ed hugmyndas\u00f6gu og enskum b\u00f3kmenntum vi\u00f0 h\u00e1sk\u00f3lann \u00ed Cambridge, helgar hugv\u00edsindum einn kafla \u00ed b\u00f3k sinni What are Universities for?<\/em>[3] Lokaor\u00f0in eru: \u201eIn trying to \u2018justify\u2019 the humanities, as in trying to live a life, what may turn out to matter most is holding one\u2019s nerve.\u201c (\u201e\u00dea\u00f0 sem g\u00e6ti reynst best \u00feegar vi\u00f0 reynum a\u00f0 'r\u00e9ttl\u00e6ta' hugv\u00edsindin, eins og \u00feegar vi\u00f0 reynum a\u00f0 lifa l\u00edfinu, er a\u00f0 fara ekki \u00e1 taugum.\u201c; bls. 85) Besta a\u00f0fer\u00f0in er a\u00f0 s\u00fdna hva\u00f0 vi\u00f0 gerum og segja: \u201eEr \u00feetta ekki flott?\u201c (bls. 84) A\u00f0 mati Collinis eru hugv\u00edsindin a\u00f0 m\u00f6rgu leyti s\u00e9rst\u00f6k. Ni\u00f0urst\u00f6\u00f0ur hugv\u00edsinda eru t.d. almennt ekki eins sk\u00fdrar og afgerandi og ni\u00f0urst\u00f6\u00f0ur \u00ed \u00f6\u00f0rum greinum. Ni\u00f0ursta\u00f0a, hvort sem h\u00fan er birt \u00ed grein, b\u00f3k e\u00f0a \u00e1 annan h\u00e1tt, er sjaldan meira en framvindusk\u00fdrsla og h\u00f6fundurinn er oft sj\u00e1lfur fyrstur til a\u00f0 gagnr\u00fdna eigin ni\u00f0urst\u00f6\u00f0ur og \u00feoka umr\u00e6\u00f0unni \u00e1fram (bls. 66). Platon, sem stofna\u00f0i Akadem\u00eduna \u2013 fyrstu \u201eh\u00e1sk\u00f3lastofnun\u201c vesturlanda -, er gott d\u00e6mi um \u00feetta. Helsta framlag hans til s\u00f6gu heimspekinnar er frummyndakenningin (sem hann leggur sk\u00fdrast fram \u00ed F\u00e6doni<\/em> og R\u00edkinu<\/em>) en hann var sj\u00e1lfur fyrsti gagnr\u00fdnandi hennar (t.d. \u00ed Parmen\u00eddesi<\/em> og S\u00f3fistanum<\/em>).<\/p>\n \u00deetta einkenni hugv\u00edsinda getur vafist fyrir f\u00f3lki sem skilur ekki hvernig er h\u00e6gt a\u00f0 rannsaka og skrifa endalaust um s\u00f6mu fyrirb\u00e6rin \u00e1n \u00feess a\u00f0 komast a\u00f0 ni\u00f0urst\u00f6\u00f0u. Vi\u00f0 komumst ekki einu sinni a\u00f0 ni\u00f0urst\u00f6\u00f0u um a\u00f0fer\u00f0ir hva\u00f0 \u00fe\u00e1 anna\u00f0. Kl\u00e1rast \u00feetta aldrei? Svari\u00f0 er einfaldlega \u201enei\u201c. Hugv\u00edsindi eru ekki \u00feess e\u00f0lis a\u00f0 vi\u00f0 komumst nokkurn t\u00edma a\u00f0 endanlegri ni\u00f0urst\u00f6\u00f0u um frummyndakenningu Platons e\u00f0a um Nj\u00e1lu<\/em> e\u00f0a hvers e\u00f0lis r\u00e9ttl\u00e6ti\u00f0 er, til a\u00f0 nefna d\u00e6mi af handah\u00f3fi. \u00c1st\u00e6\u00f0an er s\u00fa, a\u00f0 mati Collinis, a\u00f0 hugv\u00edsindin hafa ekki \u00feekkingu sem markmi\u00f0 heldur skilning (sj\u00e1 t.d. bls. 77 \u00fear sem hann leikur s\u00e9r \u00e1byrg\u00f0arlaust me\u00f0 j\u00f6fnur: hugv\u00edsindi eru ekki \u201eh\u00e6fni + uppl\u00fdsingar = \u00feekking\u201c heldur \u201ereynsla + \u00edhugun = skilningur\u201c). Skilningur er alltaf h\u00e1\u00f0ur samhengi og samhengi okkar sem skiljum breytist st\u00f6\u00f0ugt. Vi\u00f0 getum ekki skili\u00f0 Nj\u00e1lu<\/em> \u00ed dag \u00e1 sama h\u00e1tt og f\u00f3lk ger\u00f0i um mi\u00f0ja 20. \u00f6ld e\u00f0a fyrr. \u00deess vegna er Nj\u00e1la<\/em> alltaf n\u00fd. \u00dea\u00f0 sem vi\u00f0 l\u00e6rum \u00ed hugv\u00edsindum er a\u00f0 nota reynslu okkar og \u00feroska hana. Vi\u00f0 l\u00e6rum a\u00f0 velta fyrir okkur, \u00edhuga (me\u00f0 alls kyns kenningar, t\u00e6ki og t\u00f3l okkur til a\u00f0sto\u00f0ar), \u00fea\u00f0 sem hugur okkar beinist a\u00f0. Me\u00f0 \u00feessu m\u00f3ti \u00f6\u00f0lumst vi\u00f0 skilning. \u00deessi skilningur er oft \u00e1 vi\u00f0fangsefnum sem eru \u00ed e\u00f0li s\u00ednu mj\u00f6g fl\u00f3kin. \u00dea\u00f0 er erfitt a\u00f0 afmarka \u00feau og skilgreina, \u00fea\u00f0 liggur ekki fyrir hva\u00f0a a\u00f0fer\u00f0ir duga best til a\u00f0 vinna me\u00f0 \u00feau. \u00deess vegna er \u00fej\u00e1lfun \u00ed hugv\u00edsindum svo mikils vir\u00f0i. Vi\u00f0 l\u00e6rum a\u00f0 takast \u00e1 vi\u00f0 \u00f3rei\u00f0una sem m\u00e6tir okkur \u00ed heiminum, \u00ed l\u00edfinu. \u00deess vegna er tilraun til a\u00f0 r\u00e9ttl\u00e6ta hugv\u00edsindi (sem heita \u00e1 flestum \u00f6\u00f0rum tungum\u00e1lum \u201emannv\u00edsindi\u201c) samb\u00e6rileg vi\u00f0 a\u00f0 r\u00e9ttl\u00e6ta l\u00edfi\u00f0 sj\u00e1lft. Vi\u00f0 gerum \u00fea\u00f0 me\u00f0 \u00fev\u00ed a\u00f0 s\u00fdna hva\u00f0 vi\u00f0 getum.<\/p>\n Margar a\u00f0rar tilraunir hafa veri\u00f0 ger\u00f0ar til a\u00f0 greina gagn og gildi hugv\u00edsinda \u00e1 undanf\u00f6rnum \u00e1rum og \u00e1 Hugv\u00edsindasvi\u00f0i H\u00e1sk\u00f3la \u00cdslands h\u00f6fum vi\u00f0 n\u00fa \u00e1kve\u00f0i\u00f0 a\u00f0 taka fyrirb\u00e6ri\u00f0 gagn<\/em> til umr\u00e6\u00f0u og sko\u00f0a hversu gagnleg \u00edslensk hugv\u00edsindi eru. Umr\u00e6\u00f0an ver\u00f0ur sem mest opin og \u00e1 \u00feessum s\u00ed\u00f0um munum vi\u00f0 n\u00e6stu vikur og m\u00e1nu\u00f0i birta pistla sem fjalla um e\u00f0li og gagn hugv\u00edsinda.<\/p>\n *Einnig birt \u00e1 Hugr\u00e1s<\/a> 23. febr\u00faar 2015.<\/p>\n [1] Belfiore, Eleonora. (2015). 'Impact', 'value' and 'bad economics': Making sense of the problem of value in the arts and humanities.<\/a> Arts & Humanities in Higher Education<\/em>, 14(1), 95-110.<\/p>\n [2] Small, Helen. (2013). The Value of the Humanities<\/em>. Oxford: Oxford University Press: 21-22.<\/p>\n [3] Collini, Stefan. (2012). What Are Universities For?<\/em> London: Penguin Books.<\/p>\n","protected":false},"excerpt":{"rendered":" Vi\u00f0 sem leggjum stund \u00e1 hugv\u00edsindi erum almennt ekki upptekin vi\u00f0 a\u00f0 svara\u00a0 spurningunni um gagnsemi \u00feeirra og vir\u00f0umst oft \u00ed raun for\u00f0ast hana. Hugv\u00edsindi, e\u00f0a hluti \u00feeirra (\u00ed m\u00ednu tilfelli heimspeki og fornfr\u00e6\u00f0i), voru okkar val og vi\u00f0 h\u00f6ldum … Halda \u00e1fram a\u00f0 lesa