Made available in DSpace on 2014-06-12T17:23:04Z (GMT). No. of bitstreams: 2 arquivo6418_1.pdf: 877143 bytes, checksum: 30439495ea0a1c952936a33ccbf64b6f (MD5) license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) Previous issue date: 2011 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A discussão ética continua sendo objeto de muitas problematizações, especialmente filosóficas. Este trabalho procura realizar uma investigação dos fundamentos conceituais da ética em Martin Buber, reconhecidamente o filósofo do diálogo. Resgatar e interpretar as bases filosóficas de Buber tem como finalidade identificar a possibilidade de formação ética dos homens a partir da compreensão dialógica desse pensador. Para isso, o trabalho faz uma exposição e análise da dupla atitude do homem no mundo: Eu-Tu e Eu-Isso; da conversação genuína e da significação existencial do homem sustentada na dialogicidade entre os homens. Buber elabora uma ética explicitamente sustentada na religião, representada pela condição de uma vivência pessoal com o Absoluto. A ética de Buber é transcendente: a ação humana justifica-se em valores inerentes ao homem. As relações inter-humanas têm por critério essencial um reconhecimento pessoal do lugar ocupado pelas outras pessoas, em sua inquestionável alteridade, possível com um conhecimento individual de si mesmo, que permite promover no campo das relações, uma aproximação autêntica e coerente com os pressupostos essenciais que constituem a alma humana. O homem ético, para Buber, pode ser descrito como o homem capaz de dispor-se corajosamente em atender solicitamente aos apelos da alma, que tem uma constituição feita da mesma fonte inspiradora da vontade de Deus. No fenômeno educativo, a relação autêntica entre os homens assume papel decisivo na realização existencial dos homens. As questões envolvidas no fenômeno educativo dizem respeito à formação humana do educando ao sentido transcendente que se dá na relação entre os homens, o que pressupõe um sentido ampliado de religiosidade, onde o homem relaciona-se com o Absoluto enquanto, simultaneamente, tem uma vida dialógica com os homens. O diálogo é a atitude condicional para haver educação autêntica. Educar é uma ação intencional que se firma numa visão de mundo particular de quem propõe um fundamento das relações educativas. Deste modo, Buber não pensa a educação sem antes descrever e defender um tipo de homem enquanto indivíduo e enquanto partícipe de uma dinâmica maior que ele: o humano, comum aos indivíduos. Buber acredita no homem singular, cuja vida é uma tarefa a ser desempenhada sob a direção da realização do próprio ser. A existência do homem está orientada a revelar no mundo a substância essencial do homem. No fenômeno educativo, tem-se em conta o âmbito da interioridade do homem, isto é, da individualidade a ser resgatada e posta à prova na existência verdadeiramente vivida na relação com os outros homens e com o mundo. Tal âmbito da individualidade a ser incluído nas metas pedagógicas encontra uma abordagem peculiar no pensamento de Buber, pois este pensador ampliou o entendimento de educação para a transcendência e alteridade

Submitted by Alice Araujo (alice.caraujo@ufpe.br) on 2018-05-18T22:36:04Z No. of bitstreams: 1 DISSERTAÇAO Claudio Fernando da Silva.pdf: 1680369 bytes, checksum: db5dfd746d84a1a7c7c05d0ad29a430a (MD5) / Made available in DSpace on 2018-05-18T22:36:04Z (GMT). No. of bitstreams: 1 DISSERTAÇAO Claudio Fernando da Silva.pdf: 1680369 bytes, checksum: db5dfd746d84a1a7c7c05d0ad29a430a (MD5) Previous issue date: 2017-02-08 / Caminhos Buberianos na Formação Continuada de Professores: uma Perspectiva de Humanização à Educação contempla uma experiência educacional, desenvolvida por um grupo voluntário de professores, cujo propósito geral foi analisar, por um período de sete meses, um processo de formação continuada e suas repercussões na prática pedagógica, proporcionadas pela abordagem filosófico-pedagógica de Martin Buber e por suas contribuições para a formação humana dos educandos, com a inclusão da dimensão espiritual. À luz desse interesse, procuramos problematizar o modelo de formação continuada ou capacitação de professores que os sistemas de ensino oferecem, o qual não repercute na prática pedagógica do professor. Verificamos que essas formações promovem mais um encontro social entre os professores. Nessas capacitações, percebe-se uma visão reduzida da educação no que diz respeito ao trato com o educando em sua humanização. Compreendemos a educação como um processo que tem como objetivo contribuir com a formação humana do educando. O acompanhamento das capacitações vividas na referida experiência educativa forneceu algumas pistas para a possibilidade de uma prática pedagógica direcionada à formação integral do educando. Caracterizando-se enquanto um estudo qualitativo, este trabalho se estruturou nas abordagens fenomenológico-hermenêuticas. Os instrumentos metodológicos utilizados foram: os fichamentos do marco teórico; as leituras indicadas das obras de Buber; o Diário do Pesquisador; a participação dos professores e do pesquisador; e o registro em áudio dos encontros e a transcrição das falas que funcionaram como uma pequena réstia que ajudou no desvelamento e compreensão do fenômeno e na constatação de uma outra chave para refletir sobre os modelos redutores de capacitação vigentes na atualidade. Os momentos de diálogo com o pensamento buberiano se constituíram como um convite aos professores para buscarem os valores humanos que lhe são próprios, contribuindo para a humanização deles e de seus educandos. / Buberian Pathways in Continuing Education of Teachers: a Perspective of Humanization in Education contemplates an educational experience developed by a volunteer group of teachers with the general purpose of analyzing, for a period of seven months, a continuous formation process and its repercussions in pedagogical practice, provided by the philosophical-pedagogical approach of Martin Buber and his contributions to a human formation of the students, with the inclusion of the spiritual dimension. In the light of this interest, we tried to problematize the model of continuing education or teacher training that the educational systems provide, which does not have repercussions on the teacher's pedagogical practice. We verified that formative forms promote another social encounter between teachers. In these training, a reduced view is perceived of education in regard to dealing with the pupil in his humanization. We understand education as a process that aims to contribute to a human formation of the learner. The follow-up of the training lived in education and the educational experience provided some clues for a pedagogical practice which is directed to the integral formation of the learner. Characterizing itself as a qualitative study, this work is structured in the phenomenological-hermeneutic approaches. The methodological tools used were: the theoretical framework files; the indicated readings of the Buber’s works; the researcher's diary; the participation of the teachers and the researcher; And the audio recording of the meetings and the transcription of the lines that worked as a little clarity that helped in the unveiling and understanding of the phenomenon and in the finding of another key to reflect on the reducing models of current training. The moments of dialogues with the Buberian thoughts were constituted as an invitation to teachers to seek the human values that are their own, contributing to the humanization of them and their students.

No description available.

Undersökningen är gjord med syfte att undersöka några lärares uppfattningar av dialogen mellan lärare och elev i lärandesituationer. Vad som framförallt undersöktes var hur lärarna resonerade kring dialogens karaktär samt vilken roll och betydelse för lärande som lärarna tillskrev dialogens art. Bakomliggande forskning rör dialog ur ett relationellt perspektiv. Ytterligare ett perspektiv som var övergripande för bakomliggande forskning var det av sociokulturellt slag. Metoden för undersökningen var semistrukturerade intervjuer. Vad som framkom genom analysen var att karaktären av dialog i klassrummen inte kan ses som enbart fri eller enbart begränsad. En genuin lärandedialog framträdde. Vidare sågs denna genuina lärandedialog bidra till lärande. Lärarnas inställning i dialogen sågs ha betydelse för dialogens karaktär. Vissa faktorer inom utbildningsverksamheten beskrevs undergräva möjligheterna till denna genuina lärandedialog. Utifrån dessa faktorer kunde upprätthållandet av en sådan genuin karaktär av dialogen beskrivas som en utmaning. Avslutningsvis kvarstod frågorna Hur håller man en tydlig riktning som lärare samtidigt som lärandet ska upplevas meningsfullt för eleverna? och Hur kan skolan som verksamhet arbeta för att möjliggöra dialog som bidrar till ett meningsfullt lärande?

The ritual music written for the Compline service of the Liturgy of the Hours, Into Your Hands, is analyzed using an ontological and phenomenological approach, which seeks to answer how such sound/musical phenomena wed to the specific ritual dynamics of Compline in their own right can create a potential for encounter with the Divine. The Jewish philosopher Martin Buber’s understanding of encounter is used to show that the sound/musical phenomena in itself bears similarities with the nature of the Judeo/Christian God, and such a nature is revealed to be both irreducibly non-conceptual as well as an entity that establishes the ontological actuality of one’s being. Studies in the beginnings of humanity at large as well as the beginnings of the individual fetus reveal that an integrated expression of music and ritual can be said to have formed the impetus of such ontological beginnings through encounter. Therefore, one of the first sounds heard in the womb - that of water (or amniotic fluid) - constitutes what may be an archetypal sound of encounter. The phenomenological effects of such an archetype are analyzed in the music of Into Your Hands through topics such as the loss of aural perspective, immersion, dynamic swells, cyclic harmonic progressions, and simultaneity. Works of other composers who use similar techniques are discussed.

<p>The writings of Martin Buber have had an impact in many areas. Theology, philosophy, educational theory, psychotherapy and biblical studies have each culled insights from his wide-ranging works. While Buber's interests have been diverse, however, a major part of his efforts has been expended in explicating, exegeting, translating and philosophizing about the Hebrew Bible. This thesis describes and analyzes Buber as an interpreter of the Hebrew Bible. It is not a sustained critique of his theology and philosophy and their effect on biblical interpretation, but rather a discussion of his use of theological and philosophical concepts in interpretation and the problems arising therein. Buber has often been understood as being antinomian in respect to the biblical tradition and the concepts of Judaism which grew out of that tradition. This thesis focuses upon and calls attention to the traditional elements as they appear within the methodology and content of Buber's interpretations, especially in regard to prophecy, the election, nationhood and land of Israel, and kingship and messianism. In so doing, it evidences a perception of Buber as a traditional Jewish thinker. Buber as biblical interpreter is set against Maimonides and Nahmanides as a means of ascertaining the traditional components. The antinomian aspects and their implications are also analyzed. The thesis demonstrates the strong presence of traditional elements in Buber's biblical interpretations, elements, however, which are often distorted because of Buber's rejection of the rabbinic tradition. The thesis concludes that the antinomian aspects are not overcome by the traditional components, and so remain effective in Buber's writings.</p> / Doctor of Philosophy (PhD)

Made available in DSpace on 2016-04-28T20:57:13Z (GMT). No. of bitstreams: 1 TERESA PALETTA LOMAR.pdf: 764358 bytes, checksum: 838c90591f54aab8d3bc8d4fa7fcdb6d (MD5) Previous issue date: 2007-05-11 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The main objective of this research was to get to know how teachers in a public school in the city of São Paulo, Brazil, understand dialog in educational practices inside a classroom environment where a full-time educational project is being implemented, following the dialogic perspective of teaching. The understanding of dialog this research is based on comes from the works of Paulo Freire and Martin Buber. For these two authors, education toward humanization can´t happen without dialog because this is the most essential human attitude by which man surpasses his condition as an object to wholy become subject. This research is qualitative with a fenomenological-existentialist basis. Four teachers involved in the ongoing project in the school participated in this study, and with whom five meetings were arranged where reflexive interviews were done following Szymanski´s proposal. The analysis of the data was inspired by existential fenomenology hermeneutics to reveal the meanings of dialog present in the understanding of the teachers. The results that were reached show comprehension of dialog as communication, associated with liberty and to consideration towards others. The results, though, show it is unassociated to educational practice which should, instead, establish limits and exert power in order to exercise responsibility. This research indicates the need for reflection and deepening of the meaning of dialogical education by teachers, reaffirming its libertarian character based on a responsible authority that promotes responsibility in fellow students / A presente pesquisa buscou conhecer como o diálogo situado na prática educativa em sala de aula é compreendido por professoras de uma escola pública do município de São Paulo, na qual está sendo implementado um projeto de educação em tempo integral, segundo a perspectiva dialógica de ensino. A compreensão de diálogo aqui adotada fundamenta-se nos pensamentos de Paulo Freire e Martin Buber. Segundo estes dois autores, a educação, estando à serviço do processo de humanização, não pode se fazer sem diálogo, já que este consistiria na atitude essencial humanizadora, por meio da qual o Homem ultrapassa a condição de objeto e realiza-se plenamente como sujeito. Trata-se de uma pesquisa qualitativa de base fenomenológico-existencial. Participaram do estudo quatro professoras envolvidas no projeto em andamento na escola, com as quais foram feitos cinco encontros coletivos para realização de entrevistas reflexivas, segundo a proposta de Szymanski. A análise dos dados inspirou-se na Fenomenologia Existencial de cunho hermenêutico para se desvelar os sentidos de diálogo presentes no discurso das professoras. Os resultados alcançados apontam para a compreensão do diálogo como comunicação, associada à liberdade e à consideração do Outro. Apareceu, porém como dissociado da ação educativa que estabelece limites e exerce poder, chamando ao exercício da responsabilidade. O trabalho indica a necessidade de se aprofundar a concepção de educação dialógica junto a professores, reafirmando seu caráter ao mesmo tempo libertário e calcado em uma autoridade responsável e responsabilizadora em relação aos educandos

Published Article / The article revisits the concept and phenomenon of human communication to show that it deserves to be part of a first-year undergraduate core curriculum which aims to further knowledge and advance learning. Conceptual analysis and critical and rational argumentation are employed. Teaching students about what human communication really is and, concomitantly, what it entails existentially as well as adopting the appropriate spirit, stance and method for authentic intercultural communication, could go a long way in equipping them to be critical thinkers, competent citizens, and compassionate human beings in the worlds in which they live.

This thesis explores the possibility of dialogue between leader and follower in order to further develop the theory and practice of relational leadership. It draws from and contributes to Relational Leadership Theory (Uhl-Bien 2006) and Buber’s concept of ‘I- Thou’ dialogue (Buber 1958). Using first-person and co-operative inquiry methods (Reason and Bradbury 2008b) the ‘space between’ (Bradbury and Lichtenstein 2000, Buber 1958) leader and follower is explored in order to reveal the complexities inherent within leadership relations. Four main findings are detailed which enrich our understanding of how leadership relations operate from ‘within living involvement’ (Shotter 2006). Firstly, the quality of leader-follower encounter could be affected by levels of ‘busyness’ and the ensuing assessment and prioritising process. Secondly, the pressure to ‘seem’ rather than ‘be’ may strengthen the construction of a façade which might be dismantled, in part, through disclosure, though this may feel extremely risky given organisational ‘rules’. Thirdly, mutuality between leader and follower may be crucially influenced by the way in which ‘leader’, ‘leadership’ and ‘power’ are constructed in the between space. Finally, ineffable dialogic moments may occur through sensing a particular quality of encounter amidst and despite the complexity of a myriad of micro-processes vying for attention in the between space. This thesis contributes a further strand to RLT constructionist work focused on the quality of leader-follower encounter which has not been previously revealed. Leadership constructs and macro-discourses relating to power, ‘busyness’ and the need for ‘worthwhile meetings’ encourages transactional relating. Consequently, opportunities for genuinely encountering others in organisational settings are suffocated. This holds important implications for ‘leaders’ and ‘followers’ who wish to creatively address pressing organisational issues in the 21st century through dialogue. Fundamentally this thesis suggests we pause to consider the implications that the nature of our encounters in our work-life have upon us as human beings wishing to know what it is to be fully human.

This paper examines dialogue between disputing students and the teacher/facilitator in conflict mediation meetings, and discusses what kind of teacher/facilitator’s actions help disputing students find a constructive solution, or even relational transformation. Key theories that inform my research are taken from Martin Buber and Carl Rogers. Buber argues that a human needs to set him/herself at a distance to see the other as an independent existence, and that humans enter relationship through self-becoming, and confirmation of the other’s existence. This is very difficult to achieve in a conflict situation, but Rogers’ core conditions of Person Centred Therapy: Unconditional positive regard; Empathy; Genuineness, fill this gap. The conflict mediator can help this process. Data for the study is taken from twenty video recordings in a secondary school in England, where diversified students, including those who were born abroad, learn together. I examine the outcomes of twenty video-recorded meetings, grouped into three categories: Relational Transformation; Resolution Only; Conflict not transformed. I describe how I have selected three meetings each (nine in total) for thematic coding and conversation analysis. Elicitive and empathetic facilitation appeared most frequently in Relational-Transformation cases, whereas judgmental and directive facilitation were observed most frequently in Conflict-not-transformed cases. As for student’s actions, openness and expansiveness appeared most frequently in Relational-Transformation cases, and attacking and defiance appeared most frequently in Conflict-not-transformed cases. Resolution-Only cases lie between these two categories. These findings suggest that conflict mediation favours elicitive and empathetic facilitation, and leads to the transformation of students’ relationships. When the facilitator/teacher shows judgment and directiveness, students respond with attacking and defiance, which impairs transformative process. It was also revealed that students were only able to acknowledge the other student’s feelings and experiences after their own feeling had been acknowledged.