When we recommend the philosophical analysis a whole to be the subject of the philosophy for children, this programme is considered only one of the possible ones and nothing suggests that it should not be considered equal with several known, or at the moment still unknown methods as legitimate ones. This must be emphasized beside other arguments and possibilities because of there is a field where the plurality is not only a desirable and generous behaviour but it is also essential and unavoidable then this is the philosopy for children.

The analysis of everyday consciousness is suitable even from two points of view for becoming one of thre central programs of the philosophy for children.
First it is so because it is suitable for the elimination of one of the greatest, imminent problems of the philosophy for children. To put it sharply, it means the following dilemma: The philosophy for children ist philosophy, i.e. some kind of reflection of the reality. The philosophy for children is, however, also children-philosophy, i.e. it is impossible to diminish or restrict in any possible way the manner, conceptuality, or categories of the reflections of the 'adults' philosophy for the children. It is an open paradox situation that can be resolved in, and with practice in case of the philosophy for children. In our opinion the information about and the introduction into the features and basic principles and the practice of everyday consciousness, and making it work at large would resolve this dilemma included also in the definition.

The introduction of the basic principles of the everyday consciousness offers a relationship between the everyday life and the everyday consciousness and not between, in a here unavoidably simplifying manner, some objective sphere and some metalanguage. The totally different quality of the two relationships will be crucial for us. Within the framework of the philosophy for children no one must cope with constitution of the objective sphere and the metalanguage, or their interrelatedness, respectively. Instaed of the foundation and elaboration of the relationship the work of the philosophy for children can be started with the reflection of everyday life, and of course, with the fixing of the conceptuality coming from the joint work.
Putting the everyday life and everyday consciousness in the centre and the related intellectual work is especially advantegeous from another relevant point of view. As we could already see that for another type of policy the determination of the objective sphere would have to face practically insolvable problems, the everyday world in each child's life acts as an agent transmitting infinite numbers of natural, inexchangable and daily impulses the naturality of which is incomparable in any sense of the word. And now, if we are speaking of this unparalleled natural intercalation of everyday life and the children's existence we are to emphasize the fact too, that such a strategy of the philosophy for children, also in its own natural way brings a basic intellectual and psychological democratism into the life of a learning community that by other means could be hardly achieved.

Here it is impossible to go into details about our basic concept concerning the everyday consciousness. Some basic principles of the everyday consciousness, from the point of view of the philosophy for children, however, will be discussed.
The principle of the NATURAL ANTHROPOMORPHIZATION of the everyday consciousness is greatly suitable for a possible philosophy for children for the strategic elaboration of the most varied forms and degrees of philosophical reflection. Recognition of the may lead everyone to the reevaluation of his own thinking and intellectual behaviour, and the recognition of the inherent natural anthropomorphization. In the very same way we shall be able to compare easily the natural anthropomorphization of the everyday consciousness with the desanthropomorphic intellectual objectivations. This, in an excellent way, greatly harmonizing with the natural activity of everyday consciousness may lead us to the elaboration of a prolegomena system where on the one side the basic features of the science, on the other that of the philosophy can be made visible just as compared to the natural anthropomorphization of the everyday consciousness. In this manner the philosophy for children has a specific new function and does not spread great philosophy reduced to children's perspective but lays the foundations the most adequate, optimum approach of the great philosophy, and in a new sense of the word, it may be prolegomena.

The principle of MONOCAUSALITY of the everday consciousness, in no less significant relations may prepare in a natural way the later philosophical thinking (solving besides also actual tasks by its concrete thinking activity). The monocausality of the everyday consciousness, its recognition, instruction, reflection and criticism naturally leads to the emergence of a standpoint within the philosophy for children that it is able to reflect the monocausality of the everyday consciousness (including also the cilds's own consciousness) that it is not accompanied by a new, positive, systematic philosophical study. Accordingly, the discussion of this principle prepares the learning of the great philosophy (science, etc.) in a manner so that it is not identical with some previous training of the great philosophy. Special possibilities are offerred within the discussion of the monocausality through different media, the elaboration of the psychological, sociological and philosophical (or ethical, anthropological, etc.) basic features of monocausality. That means that it is a possibility that through the concrete materials and themes of the philosophy for children the student of the philosophy for children should sense not only the simple fact of the monocausality of the everyday consciousness but also the internal division of monocausality. Like all the knowledge that starts from the analysis of everyday life and everyday consciousness, the possible interpretations of the principle of monocausality, as it has been already proved, have a strong socializing power since the analysis of the everyday life even more strongly make the students unterstand the society they live in. To the socialization component belong the complex that here is impossible to discuss, that for several reasons the power and efficiency were significantly reduced. This is advantegous for any type of study of the everyday consciousness, i.e. not only the for the philosophy for children among the possibilities of the solution of the task of socialization.

A next basic principle organizing the everyday consciousness that may have multiplically important role in a philosophy for children programme built on the analysis of everyday consciousness in the principle of POSTERIOR, RETROSPECTIVE TELEOLOGICAL ASPECT OF THE PAST. This principle attempts to formalize the widely felt phenomenon according to which, looking from the present, the processes, phenomena, and tendencies are all rationalized and appear in a teleological shape that led exactly to the present that it is just existing. In this principle the teleologization and rationalization are almost synonim terms. In the courses of the philosophy for children discussion the criticism of the principle of the posterior teleologization partly naturally can cast light the dimensions of this rather important, definitive phenomenon but it can obtain even more important intellectual function. It can show in an obvious direct manner for the student the fact of alternativity of the social existence and the history. Thus the criticism of the posterior teleologization directly leads to the knowledge and understanding of the problem of the historical alternativity. It may also illustrate again that how the great philosophy emerges within the philosophy for children without diminishing the great philosophy to children's level.

The SPONTANEOUS HARMONY principle regulating the activity of the everyday consciousness can play also a very important role in a philosophy for children programme built upon the everyday consciousness. The recognition, teaching and discussion of the phenomena of the spontaneous harmony cannot again serve for the participant of the course of the philosophy for children should form a comprehensive picture simply through this line about the picture of the social existence appearing in the everyday consciousness but the critical elaboration of the spontaneous harmony of the everyday consciousness in itself can lead to a criticism that may overlead this spontaneous harmony of everyday consciousness. And here we can see again how advantageous is to build the programme of the philosophy for children upon the everyday consciousness. Anyhow quite a different thing is if the criticism of the spontaneous harmony of the everyday consciousness is carried out on the basis of another, ready, already constructed philosophical discours. This in this case would mean that the children's philosophy would stop to be a philosophy for children and it would prescribe some reduction of the great philosophy. The recognition of the phenomenon of the spontaneous harmony and the construction of its criticism is a possibility, and in case of success a result the significance of which can be hardly estimated.

A further basic principle organizing the everyday consciousness is the principle of OWN ADVANTAGE. The methodological elaboration of the principle of own advanttage again can contribute to the foundation of several later philosophical or ethical problems. Here, however, it cannot be avoided either that we should not refer to the overall educational possibility hidden in this principle. Recognition and teaching the principle of own advantage sharply indicates the comprehensive selectivity of the everyday consciousness based on the principle of own advantage that everyone can apply both for his and other's behaviour. Moreover, in the course of the progress of the work just the sounder understanding and criticism of the self-interested selection of the everyday consciousness in a good but not exceptional case may lead to the possibility of overstepping the selective egoist basic behaviour characteristic of the everyday consciousness. It is important not because of the possible surprising result but also because of the way leading to it. This way is formed not through the manifestation of the results of a great, ready philosophical system but through the analysis of everyday life and everyday consciousness in everyday language. Among the organizing principles of the everyday consciousness the principle of linear progress may be also of great importance in such a philosophy for children programme. The reflexive analysis of this basic principle, on the one hand, indicates again such predetermination of the everyday consciousness. Simultaneously with this indication, however, it may form a critical and relativizing standpoint in the students that not only may offer a basic mental help everyone for the better understanding of the reality but they make them openly interested in the real, theoretical questions of the history. The principle of linerar progress or linerar accumulation is one of the basic schemes that appear not on single concrete objective or cognition level but as their foundation, that may lead to erraneous sensing and through this to marked forms of the erraneous consciousness. The work by using this basic principle would be especially valuable if we realize that vital interests of the everyday consciousness are hidden behind such basic principles, since for instance the unterstanding of the linear progress coming originally from the great philosophy offers more vital help for solving the problems of everyday consciousness than a principle organizing the experience that is based on the chaotic components of the history.

The principle of the LACK OF THE SYSTEMATIC CRITICISM may be almost the crown of the basic principles of the everyday consciousness. While through concrete materials, examples and other media the basic principles of the everyday consciousness becomes clear that it lacks both the attitude and ability of systematic criticism, while this lack can be illustrated with the function and profession (mission) of modern everyday consciousness, the concept and ability of the systematic criticism can be formed almost by itself in the possibly most natural way resembling to the former ones. The analysis of the everyday life and everyday consciousness is directly united also in this case with the learning of the not--yet systhematized philosophy.

After describing the basic principles of the everyday consciousness (of which only those were discussed in details that sharply showed theeir suitabilitiy for application in a philosophy for children programme) we have to note that the stages of the new age, modern history of the everyday consciousness can be built in minutely and firmly into such a programme. All there advantages the basic principles had appear also at the discussion of the history of the everyday consciousness of the new age. Here, too, we first of all think of the fact that it is unnecessary to construct the objective and metalinguistic motifs related to history and historical reflection, respectively. The basic trend of the work is made up of the task of the joint reflection of everyday life here too.


LITERATURE:

The present author's two most important studies on the everyday consciousness: A mindennapi tudat tizenhárom alapelve, VALOSÁG, 1986/12. 26-31; Die Grundprinzipien des modernen Alltagsbewusstseins im Spiegel ihrer Geschichte', PRIMA PHILOSOPHIA, 1992/5.

The features of the everyday consciousness ara approached from social psychological side: Über österreichisches Denken. Elias Canetti in den siebziger Jahren, in: PANNONIA, 1984/1, 30-32; Elias Canetti's Phaenomenologie der Masse oder eine Philosophie der Masse oder eine Philosophie des Konkreten (text of the lecture held at the Budapest Canetti Symposium in 1990, in press). Of the trinity of the monocausality of the everyday consciousness: Kamarás István - Kiss Endre - Somorjai Ildikó, A Makra és 116 olvasója. Budapest, 1977.

Of the reflection and role of the everyday consciousness in the universal history of philosophy: Das Alltagsbewusstsein, das Leiden und das Konkrete. Religionsphilosophische Perspektiven bei Arthur Schopenhauer, in: ARTHUR SCHOPENHAUER. Hamburg, 1989. 87-98.; Totalitaetskunstwerk und Exil. šber Hermann Brochs anthropologische Wendung. in: ÖSTERREICHER IM EXIL. Wien 1977; Két döntő évtized. A filozófiai tudat átrendeződése 1848 után. VILÁGOSSÁG, 1988/3. 183-159.

For the characterization of the four great periods of the everyday consciousness several studies of the present author furnishes further data. E.g. for the period of individualism: A VILÁGNÉZET KORA. Friedrich Nietzsche abszolutumokat relativizáló hatása a századelőn. Budapest, 1982.; concerning the everyday consciousness of the totalitarism e.g. Sztálinizmus és kulturforradalom között, VALOSÁG, 1989/11, 56-71; A létező szocializmus fenomenológiája és teóriája, ALFÖLD, 1990/10, 79-82; A sztálinizmus mindennapi tudata és lélektana, VALOSÁG, 1991/4, 94-100; concerning the everyday consciousness of the consumer society: The Birth of a New Social Philosophy. Karl Mannheim Technocratic Social Philosophy, ANNALES UNIVERSITATIS SCIENTARIUM DE ROLANDO EÖTVÖS NOMINATAE, Tomus XXII-XXIII, Budapest, 1990. 197-203; of the post-modern everyday consciousness: Interdiskursivitaet und Dekonstruktion, in: GLÜCKLICHES BABEL, Wien, 1989. 148-168.; Rendszerváltásunk társadalomlélektanának néhány vonása, NÉPSZABADSÁG, February 2, 1991, Politikai tudattalan a posztszocialista rendszerváltásban, MAGYAR HIRLAP, Juni 22, 1991.