Problem solving is a central activity of mathematics and has been throughout its history. Recognizing the problem of problem solving, however, seems to be less explicit in the historical record. In studying three principal contributors to the study of problem solving-Rene Descartes, John Dewey, and George Polya-I have found that problems arise in two broad categories. Mathematics itself generates more mathematical problems, and problems embedded in a wider context can generate mathematics. Recognizing a mathematical problem in a rich context-problem finding-has received much less attention. John Dewey recognized the importance of problem finding and emphasized its role in problem solving. Descartes and Polya spent less time on problem finding, Polya the least of all. / Department of Mathematical Sciences

Building on Donald and Patricia Stewarts' The Life and Legacy of Fred Newton Scott (1997), this dissertation addresses aspects of Scott's life which have been ignored or left underdeveloped in the work of composition historians, including Scott's early education at the Indiana State Normal School and at Battle Creek College, along with his personal, academic and professional relationships with Dr. John Harvey Kellogg, John Dewey, and Joseph Villiers Denney. This examination, providing a more precise knowledge of Scott's academic and professional life, clarifies the significance and originality of Scott's contributions to the discipline.At the Indiana State Normal School, Scott was exposed to an innovative adaptation of Pestalozzian and Herbartian educational philosophies. The philosophy and methodologies employed at the school likely influenced Scott's thinking about teacher training, while encouraging his adaptation of psychology in the teaching of English.Scott again was exposed to a reform-minded educational agenda at Battle Creek College. There, Scott encountered an holistic educational program that sought to improve the intellectual, physical, and spiritual components of students' lives.Through his long friendship with Dr. John Harvey Kellogg, Scott gained an intimate knowledge of the medical profession, an awareness Scott utilized in his own writing about understanding student errors in composition. Scott's academic and professional relationship with John Dewey at the University of Michigan demonstrates their multiple shared interests and activities. The Thought News newspaper project illustrates their attempt to implement philosophy into practical arenas. Their working relationship, as well as Scott's educational background at the Indiana State Normal School and at Battle Creek College, suggests that Dewey has been erroneously viewed as the source of Scott's innovative approach to composition.Finally, Scott's collaborative relationship with Joseph Villiers Denney, the writer with whom Scott wrote his most popular textbooks, illustrates the importance Scott placed on collaboration as well as the competence of those with whom he collaborated. Denney's own scholarly work in composition demonstrates his originality and resourcefulness as an equal partner in their collaborations. / Department of English

Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2008 / Bibliografia: p. 93-101 / O presente trabalho descreve a trajetória da educação nas escolas da Rede Municipal de Curitiba no período de 1963 a 1996, enfatizando o início do ensino de Arte na Rede Municipal de Ensino. Para tanto, fizeram-se necessárias consultas bibliográficas e pe / The present work describes the path of the education in the schools of the Municipality Network of Curityba in period between 1963 and 1996, emphasizing the beginning of teaching Art in the Municipality Network of Teaching. For this were necessary look in

ix, 161 p. A print copy of this title is available through the UO Libraries under the call number: KNIGHT BD175.5.M84 B74 2001 / Charles Taylor, in his essay “The Politics of Recognition,” frames the issue of multiculturalism in terms of the relationship between recognition and identity. Upon what basis and to what degree can different identities be recognized in a democratic society committed to equality? He subsequently argues that the ongoing dispute over the issue of multiculturalism can be understood as resulting from the disparate emphasis disputants respectively place upon the notions of dignity and the modern conception of an inwardly derived identity, the former defending a “politics of equality” and the latter a “politics of difference.” Upon this analysis, however, the two opposing sides manifest in this dispute are not sufficiently clarified in order to convincingly support a resolution. In addition, Taylor dismisses all notions of cultural incommensurability, some form of which is required to adequately distinguish the “politics of difference” from the “politics of equality.” In order to sufficiently clarify the bases of the oppositional stands taken on the issue, it is necessary that the dispute over multiculturalism be understood as a conflict between adherents of two opposing traditions within political theory, formed in the colonial past, in their respective attempts to adapt those theories for use in the post-colonial present. Both liberal and dialectical political theories were initially formulated upon the presupposition of cultural homogeneity. Opposing efforts to adapt each of them for use in a context of cultural heterogeneity have led to the present impasse. The key to the successful adaptation of these theories to the present, and thus to a resolution of the impasse, lies in the removal of each of its respective metaphysical doctrines of a priori universalism. Such metaphysically cleansed constructions of dialectical theory and of liberal theory are found in the work of Frantz Fanon and John Dewey respectively. Most readily, one may derive the basis for a resolution to disputes over multiculturalism in Dewey’s conception of the democratic reconstruction of culture, which can be described as a dialectical liberalism and which aims merely to harmonize rather than to eliminate differences in the pursuit of equality. / Adviser: Dr. Cheyney Ryan

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No. of bitstreams: 2 DISSERTAÇÃO PRONTA - FLÁVIO (1).pdf: 610182 bytes, checksum: 1d0c10e425dbd05ede7da373f2b5b2ce (MD5) ficha catalográfica dissertação - Santana, Flavio.pdf: 5148 bytes, checksum: cdaa409c6dbc6f9ac2ee0e335c558278 (MD5) / Esta dissertação – A relação entre o programa Mais Educação e o Manifesto dos Pioneiros da Educação Nova: nexos e determinações de duas proposições liberais – tem como objetivo geral analisar os fundamentos teóricos e pedagógicos do Programa Mais Educação a partir das relações e nexos entre as formulações de John Dewey (1930) e do Manifesto dos Pioneiros da Educação Nova (1932), procurando mostrar a função social da escola capitalista daí decorrente. Como aporte teórico, para elaboração deste trabalho, foram considerados alguns dos pressupostos da evolução histórica das concepções pedagógicas no Brasil, haja vista termos hoje a caracterização do Programa Mais Educação como uma medida educacional comprometida com a reprodução e disseminação dos valores pertencentes a institucionalidade democrática burguesa neoliberal. O corpus básico a ser analisado compõe-se de três Referenciais: os cadernos de Pressupostos para Projetos Pedagógicos de Educação Integral do Programa Mais Educação (“Programa Mais Educação: passo a passo”; “Programa Mais Educação: gestão intersetorial no município”; “Educação Integral: texto referência para o debate nacional”; “Programa Mais Educação: gestão intersetorial no território”; “Rede de Saberes Mais Educação: pressupostos para projetos pedagógicos de Educação Integral”), os documentos do Manifesto dos Pioneiros da Educação Nova (1932) e a concepção de Educação Integral defendida por Dewey (1930). Assim, a metodologia de análise foi documental, permitindo a realização das comparações necessárias sobre as semelhanças e os possíveis distanciamentos das propostas educacionais. A análise dos documentos possibilitou afirmar que há relevantes relações entre os mesmos, mas, estes apresentam contradições, vistas através do fato de sua concepção de educação integral está vinculada aos interesses burgueses de incutir os valores democráticos liberais e neoliberais. / ABSTRACT This dissertation - The relationship between the program More Education and the Manifesto of the Pioneers of the New Education: nexuses and two liberal propositions determinations - has as main objective to analyze the theoretical and pedagogical foundations of the More Education Program from the relationships and connections between the formulations John Dewey (1930) and the Manifesto of the Pioneers of the New Education (1932), trying to show the social function of the capitalist school would entail. As a theoretical basis for preparation of this work were considered some of the assumptions of the historical development of pedagogical concepts in Brazil, given today under the characterization of the More Education Program as a committed educational measure with the reproduction and dissemination of the values belonging to bourgeois democratic institutions neoliberal. The basic corpus to be analyzed consists of three benchmarks: the assumptions of notebooks for Integral Education Pedagogic Projects More Education Program: "More Education Program: step by step"; "More Education Program: intersectoral management in the municipality", "Integral Education: reference text for national debate"; "More Education Program: intersectoral management in the territory"; "Knowledge Network More Education: assumptions for educational projects of Integral Education" the Manifesto of the documents of the Pioneers of the New Education (1932) and the design of Integral Education advocated by Dewey (1930). Thus, the analysis methodology was documentary, allowing making the necessary comparisons of the similarities and the possible distances of educational proposals. The analysis of the documents made it possible to state that there are significant relationships between same, but these contradictions have seen through the fact that his conception of integral education is linked to the bourgeois interests of instilling liberal and neo-liberal democratic values

The central objective of this dissertation is to investigate the historical, philosophical conception of infancy that is present in the document A reconstrução educacional no Brasil: Ao povo e ao governo. Manifesto dos Pioneiros da Educação Nova (The reconstruction of education in Brazil: to the people and to the government. The Pioneer Manifest of New Education), with the intent of analyzing how much the thought of the New School of Dewey influenced the movement of pedagogical renewing in Brazil in the 1920s and 1930s. In order to do that, this paper is organized in two parts: in the first the theory of the philosopher john Dewey (1859-1952) is analyzed with the purpose of understanding how infancy, conceived by the American educator, is related to a greater social project that involves a renewing in the educational and social fields. In the second part, we analyze how the conceptions of infancy, education, democracy and freedom defended by Dewey contributed to the construction of the speech of the Pioneers of the New School for a new infancy that would be able to participate in the process of national reconstruction. It is possible, by the means of analysis, to perceive that the conception of infancy that is in the document defended by the Pioneers represents a consensus among them, in the way that the New Deweyan School, despite being extremely relevant, shares its position with other theories, specially, the positivism. When concluding this dissertation it was possible to notice that the ideas of the New School that were so noteworthy in the first half of the 20th century are still alive in the current Brazilian educational scenery. Although they are marginalized in the official documents, their presence in the pedagogical speeches that value individuality, freedom of expression, syllabus flexibilization proves that. Therefore, the Deweyan expression to learn how to learn is one of the main points to understand how updated they still are in the pedagogical proposals. / Esta dissertação tem como objetivo central investigar a concepção histórico-filosófica de infância presente no documento intitulado A reconstrução educacional no Brasil: Ao povo e ao governo. Manifesto dos Pioneiros da Educação Nova, com intuito de analisar em que medida o pensamento escolanovista deweyano contribuiu com o movimento de renovação pedagógica no Brasil no decorrer das décadas de 1920 e 1930. Para tanto, o trabalho está organizado em dois capítulos: no primeiro, analisamos a matriz teórica do filósofo John Dewey (1859-1952) com o propósito de entender como a infância concebida pelo educador estadunidense está relacionada a um projeto social mais amplo que envolve uma renovação no campo educacional e social. No segundo capítulo, investigamos como a concepção de infância, de educação, de democracia e de liberdade defendida por Dewey contribuiu para a construção do discurso dos Pioneiros da Educação Nova em prol de uma nova infância que pudesse participar do processo de reconstrução nacional. É possível perceber por meio das análises que a concepção de infância presente no documento defendida pelos Pioneiros representa um consenso entre eles, na medida em que o escolanovismo deweyano, apesar de sua relevância marcante, divide espaço com outras matrizes teóricas, em especial, com o positivismo. Ao concluir esta dissertação notamos que a presença das ideias escolanovistas tão marcantes na primeira metade do século XX ainda estão vivas no cenário educacional brasileiro. Embora marginalizadas nos documentos oficiais, sua presença nos discursos pedagógicos que valorizam a individualidade, liberdade de expressão, flexibilização curricular é prova disso, portanto a expressão deweyana Aprende a aprender é um dos pontos fundamentais para compreendermos sua atualidade nas propostas pedagógicas. / Mestre em Educação

<p>Early childhood teachers pursuing associate degrees often repeated the college algebra course, demanding, “Why do we have to take this? We don’t teach algebra!” Expectations for their training were not well-aligned with their mathematics preparation or teaching work. I have taught the mathematics courses and young children and have worked for an early childhood practice, policy, and research agency. I wanted to learn about these teachers’ experiences as mathematics learners and teachers, with a goal to share the complex nature of their work with teacher educators and other stakeholders to identify better avenues for their mathematics training. I explored the questions: (1) What role, if any, do mathematical learning experiences play in early childhood teachers’ mathematics teaching practice? (2) In what ways do their voices contribute to the professional dialogue regarding teaching mathematics with young children? </p> <p>Dewey’s (1938/1998) <i>experience</i> construct provided lenses to examine early childhood teachers’ experiences learning and teaching mathematics. <i>Continuity</i>, <i>interaction</i>, <i>social control</i>, <i>freedom</i>, <i>purpose</i>, and <i>subject matter</i> provided insights and situated teachers’ experiences within a disparate patchwork of settings and policies. Two family childcare providers participated in this narrative inquiry (Clandinin & Connelly) through an interview on their experiences learning and teaching mathematics and three classroom observations. After analyzing data for Dewey’s (1938/1998) <i>experience</i> constructs, I used narrative analysis (Polkinghorne, 1995) and teaching images (Clandinin, 1985) to write an emplotted narrative for each teacher, Josie and Patsy.</p> Josie told a turning point story (Drake, 2006) of making mathematics “real,” influencing her mathematics teaching practice as she integrated “real” mathematics into everyday activities. Patsy’s appreciation for mathematics and building was seen in her story of a child explaining he used the wide blocks for his base, elaborating, “He's telling me HOW he's building.” While Josie and Patsy had few opportunities to learn about teaching mathematics with young children, they were eager to learn. I propose a training for early childhood teachers, iteratively working as a group to investigate a personal mathematics teaching puzzle or celebration, building on their mathematical personal practical knowledge. Adding my own story to those of the teachers, like Josie’s and Patsy’s, of our work together, will add to my understanding and development of my practice as a curriculum maker (Clandinin & Connelly, 1992), as early childhood teachers’ voices contribute to the professional dialogue about teaching mathematics with young children.

Can unfree people make themselves free? Some people are unfree because of the social and political conditions in which they find themselves. To become freer would require changing those conditions; yet changing them requires the exercise of freedom. So it seems like they must already be free in order to become free. Drawing on John Dewey, W.E.B. Du Bois, and B.R. Ambedkar, I argue that the unfree can make themselves free. Unfreedom involves external constraints and how those constraints shape people’s agency. Becoming freer involves coming to know, from the inside, how our agency has been shaped. We can change that shaping and in turn the social conditions. The problem of unfreedom is a vicious cycle. Social conditions constrain agency, which in turn further entrenches the social conditions. A virtuous cycle is possible. Agents can change their conditions, reducing the constraint on their agency, in turn enabling greater change. Conditions are unstable, and agents can take advantage of that instability.

What would it mean to take philosophy of education seriously, and why should we care about doing so now? This dissertation explores how John Dewey conceived of re-orienting philosophy to address contemporary challenges (such as the failings of democracies, estrangement between individuals and groups, experiences of routine and drudgery) by making education a central philosophical issue. My new reading of Dewey suggests that for him, philosophy of education wasn’t just a minor subfield of philosophy. To take philosophy of education seriously would mean to re-orient philosophy, placing questions about human development (and about the shape of human experience that emerges under the different arrangements, formal and informal, that educate us) at the center of philosophy. I argue that in his concern about this, Dewey belongs to the tradition of thought in which we might also include Du Bois, Plato and Rousseau, among others. Although recent scholarship contains significant and valuable contributions to our thinking about education, philosophy of education still remains outside what is seen as the “core” of the discipline. I hope to show that engaging carefully with Dewey’s thought can help us appreciate the promise of a subject that is often treated as if it were of secondary importance.

The post-pandemic classroom dealt with not only the mental health struggles of educators and students, but also the technological and virtual learning dependence in a time ridden with misinformation. At this time, it was important to not only consider the purpose and intent of science education as a learning experience, but also pedagogical approaches that seek to actualize this very intent. The pedagogy of science has at its foundation the experience of inquiry beginning from self and expanding to the natural world. Explained by educationalists like John Dewey and Thomas Kuhn and in theory, implemented into classrooms through the Next Generation Science Standards, the potential of inquiry is to expand from a first-person experience to the wellbeing of community and society. Moreover, contemplative philosophies, such as Yoga, Vedanta, and Buddhist mindfulness, provide novel, yet ancient approaches to teaching this awareness through their pedagogical framework. Contemplative or spiritual pedagogies are those whose approach involves the exploration of subjectivity through introspection and empathy practices like meditation, journaling, and activism. In all, as the practitioner of these traditions and the educator-researcher in the classroom, I performed a qualitative study in phenomenology. I taught an AP Physics C class influenced by the lens of this contemplative paradigm, although this was not detached from the usual curriculum or interventional by nature. From emergent themes in the past student work and evaluation of their experience, I discovered the following: when an educator applied the approach of these wisdom traditions into the classroom curriculum, the resulting environment impacted a positive learning experience as it pertained to engaging science as inquiry. This study had an ambition to provide a novel approach to teaching and learning inquiry informed by the above-mentioned traditions.