Submitted by Rosangela Silva (rosangela.silva3@unioeste.br) on 2018-05-11T13:37:12Z No. of bitstreams: 2 Verenice Mioranza De Medeiros.pdf: 836109 bytes, checksum: 800498f0606ddd651b6611ef19ae0089 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-05-11T13:37:13Z (GMT). No. of bitstreams: 2 Verenice Mioranza De Medeiros.pdf: 836109 bytes, checksum: 800498f0606ddd651b6611ef19ae0089 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2013-03-08 / Our purpose with this research is the analysis of liberalism in its historical process of re-articulation. We do this analysis from the study of the theoretical propositions John Dewey for elementary education that here understood like that designed to teach the rudiments minimum for workers, as would say Adam Smith in the eighteenth century. This study is justified by the need who we feel to deepen the theoretical basis to enable us to analyze the social and educational policies implemented by liberal states. We believe that the study of Dewey enables us to understand the implications of liberalism for the educational field. In the introduction we present our object, the organization of the study and considerations regarding the design of the State and social policies that guide our analysis. In the section entitled “The liberal thinking in its different phases," we describe some of the phases of the liberalism and its processes of crisis and re-articulation with the capitalist system. In the third chapter, we situate Dewey and the progressive school movement in the social, political and economic development of the United States. In the section "John Dewey and the propositions for elementary education: relations with the liberalism", we situate Dewey's thought as a classic in dialogue with the social, political and economic questions of their time and we present reflections on his proposals for the elementary education. In closing remarks, we recovered some questions that were presented throughout the text and we highlight our understanding that John Dewey, like the other liberals of his time, feared to lose the command to the socialist or fascist groups in ascendancy in the period. In this direction, the output proposed by Keynes, in the second phase of liberalism, joined it to the educational model proposed by Dewey, resulting in a broad ideological reform that got full support of the capitalists, which reaches until today. / Nosso propósito com a realização desta pesquisa é a análise do liberalismo em seu processo histórico de rearticulação. Fazemos esta análise a partir do estudo das proposições do teórico John Dewey para a educação elementar, aqui entendida como aquela destinada a ensinar os rudimentos mínimos para os trabalhadores, como diria Adam Smith no século XVIII. Esse estudo justifica-se pela necessidade que sentimos de aprofundar os subsídios teóricos para que nos permitam analisar as políticas sociais e educacionais implementadas por estados liberais. Entendemos que o estudo de Dewey nos possibilita compreender as implicações do liberalismo para o campo educacional. Na introdução apresentamos nosso objeto, a organização do estudo e considerações a respeito da concepção de Estado e de políticas sociais que orientam nossa análise. Na seção intitulada “O pensamento liberal em suas diferentes fases”, discorremos sobre as fases do liberalismo e seus processos de crise e rearticulação com o sistema capitalista. No terceiro capítulo, situamos Dewey e o movimento da escola progressista no contexto social, político e econômico dos Estados Unidos. Na seção “John Dewey e as proposições para a educação elementar: relações com o liberalismo”, situamos o pensamento de Dewey como um clássico em diálogo com as questões sociais, políticas e econômicas de seu tempo e apresentamos reflexões sobre suas proposições para a educação elementar. Nas considerações finais, recuperamos algumas questões apresentadas ao longo do texto e destacamos nossa compreensão a respeito de que John Dewey, como os demais liberais de seu tempo, temiam perder o comando para os grupos socialistas ou fascistas em ascendência no período. Nessa direção, a saída proposta por Keynes, na segunda fase do liberalismo, juntou-se ao modelo educacional proposto por Dewey, resultando em uma reforma ideológica ampla que obteve total apoio dos capitalistas, a qual chega até nossos dias.

O ponto de partida da presente pesquisa foi a constatação de que o tema natureza humana constitui uma das bases fundamentais do pensamento do filósofo e educador John Dewey (EUA, 18591952), abrangendo suas elaborações no campo estrito da filosofia, bem como nos terrenos da psicologia, da política e da educação. Para o autor, é imprescindível dar tratamento científico à noção de natureza humana, mediante uma perspectiva que considere o homem um ser coletivo. Nessa formulação, surge como problema a necessidade de uma ciência social formada por saberes diretamente voltados ao entendimento da experiência humana no âmbito da cultura; destaca-se também a relevância das investigações desenvolvidas na área da psicologia, uma vez que tal ciência, para Dewey, é essencial para o pensar filosófico, pois se ocupa das manifestações particulares que permitem compreender o homem em sua totalidade. A pesquisa realizada teve por objetivo compreender a noção deweyana de natureza humana, analisando, para isso, a obra Human nature and conduct: an introduction to Social Psychology, de 1922. A metodologia de análise deste trabalho seguiu os estudos desenvolvidos pelo Grupo de Pesquisa Retórica e Argumentação na Pedagogia, que focaliza as teorias da argumentação elaboradas por autores como Perelman e Toulmin. Tal método qualitativo de análise permitiu o exame do discurso de Dewey sobre a natureza humana e a conduta, possibilitando, conseqüentemente, reflexões sobre as manifestações do filósofo acerca do psiquismo, do trabalho inteligente da mente e da comunicação associada como meio de formar e educar o homem. Vimos que o discurso deweyano identifica-se com a filosofia prática, pois se destina a elaborar propostas de ação, culminando com a proposição de uma ciência para estudar e transformar o homem. Os resultados da pesquisa realizada permitiram, também, obter uma compreensão das interlocuções de John Dewey com a comunidade de ouvintes/leitores de suas teses, bem como a relação do autor com as várias tradições filosóficas e psicológicas, cujas noções são aceitas ou refutadas a fim de conduzir o auditório a novos acordos. / The starting point of the present research was the verification that the theme \"human nature\" constitutes one of the fundamental bases of the thought of the philosopher and educator John Dewey (USA, 1859-1952), including his elaborations in the strict field of philosophy, as well as in the lands of psychology, politics and education. To the author it is indispensable to give a scientific treatment to the notion of human nature, through a perspective that considers the man a collective being. In this formulation, it appears as a problem the need of a social science formed by knowings directly inclined to the understanding of human experience in cultures extent; it also stands out the relevance of the investigations developed in psychological area, once for Dewey, psychology as a science is essential for the philosophical thinking because it studies those private manifestations that allow us to understand the man in his totality. The accomplished research aimed to understand the Deweyan notion of human nature analyzing, for that, the book Human nature and conduct: an introduction Social to Psychology, 1922. The methodology of analysis of this work followed the studies developed in the Research Group \"Rhetoric and Argumentation in Pedagogy\", which focuses its attention to the argumentations theories elaborated by authors as Perelman and Toulmin. Such a qualitative method of analysis allowed us to exam Deweys speech about human nature and conduct, making possible, consequently, reflections about his manifestations concerning the psyche, the intelligent work of the mind and associated communication as a way to form and educate the man. We saw that deweyan speech identifies itself with practical philosophy, as it is destined to elaborate proposals of action culminating with the proposition of a science to study and transform the man. The results of the accomplished research also allowed us to obtain an understanding of John Dewey\'s dialogues with the community of listeners/readers of his thesis, as well as this author\'s relationship with the several philosophical and psychological traditions, whose notions are accepted or refuted in order to drive the auditorium to new agreements.

A educação dita tradicional, que só exige um trabalho de memorização de um conteúdo rígido e fixo, procura formar indivíduos para que se adaptem à sociedade em que vivem. Dessa forma, essas metodologias pedagógicas são conservadoras, ou seja, esperam que o sujeito adquira passivamente o conhecimento dessa sociedade e encontre o seu lugar social, modificando a si mesmo para conformar-se ao modus vivendi, porém sem alterar ou modificar em nada essa sociedade em que habita. O pressuposto latente nesse modo de pensar é a aceitação passiva da sociedade e a consideração de que nenhuma mudança é bem-vinda. John Dewey discorda dessa postura conservadora da educação e da sociedade humana como um todo e propõe uma filosofia da educação que seja crítica com ela mesma e com o mundo que nos cerca e, assim, possua capacidades reconstrutivas. O objetivo dessa filosofia é sua aplicação na formação de um ser humano, de modo a oferecer condições que o possibilitem criticar e reconstruir a sociedade em que deseja viver. Desse modo, para que seja possível esse novo estilo de vida, Dewey propõe um sistema filosófico que não seja um modelo fechado e eterno, mas orientações gerais que possibilitem a reconstrução contínua da sociedade. / The so-called traditional education requires only memorization of a rigid and fixed content, seeking ways for individuals to adapt to the society in which they live. The teaching methods are conservative, ie, they expect that subject acquires passively knowledge of the society and find his social location, modifying himself to \"conform\" to the modus vivendi, but without changing or modifing anything in this society where he lives. The basic assumption of this way of thinking is the passive acceptance that in the society change is not welcome. John Dewey disagree this conservative approach of education and human society as a whole and proposes a philosophy of education that is critical of itself and of the world around us and thus has reconstructive capabilities. The goal of this philosophy is its application in the formation of a human being in order to provide conditions that enable him to criticize and reconstruct a society in which he wans to live. To reach this new lifestyle, Dewey proposes a philosophical system which is not a closed eternal model, but general guidelines that facilitate the continuous reconstruction of the society.

Made available in DSpace on 2014-08-20T13:47:40Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-06-06 / This research, which can be called as a literature review, has as its intention: to present the curriculum from different theoretical perspectives, discussing their intersections with knowledge, experience and democracy, to examine how the curriculum is discussed on Dewey's theory, and if there are similarities between John Dewey's ideas and conceptions of contemporary theorists of Curriculum Studies, based on the following question: How did John Dewey think the curriculum in his time, and how can we re-contextualize their ideas to think about curriculum today? It has studied the works Dewey published between the years of 1897-1902 (My Pedagogic Creed, The School and Society, and The Child and the Curriculum), a period that he put their philosophical and pedagogical ideas into practice in the Chicago Laboratory School. It was found that many of Dewey's ideas can be used to think the curriculum today, especially its relations with the educational experience, the school environment and Democracy. / Este trabalho, que pode ser denominado uma pesquisa bibliográfica, pretende: apresentar algumas perspectivas teóricas acerca do currículo, principalmente as que versam sobre o conhecimento, a experiência e a democracia; examinar como o currículo é problematizado na teoria deweyana; e averiguar se existem aproximações entre as ideias de Dewey sobre o currículo e as perspectivas contemporâneas sobre a mesma temática apresentadas neste trabalho. O estudo partiu do seguinte questionamento: Como John Dewey abordou o currículo em seu tempo, e como podemos recontextualizar suas ideias para pensar o currículo hoje? Estudaram-se as obras de Dewey publicadas entre os anos de 1897-1902 período em que colocou suas ideias pedagógicas e filosóficas em prática na Escola Laboratório de Chicago (Meu Credo Pedagógico; A Escola e a Sociedade; A Criança e o Currículo). Verificou-se que algumas das ideias deweyanas fornecem elementos para um questionamento do contemporâneo, sobretudo as relações entre currículo e experiência educativa, ambiente escolar e democracia.

Esta tese tem por objetivo apresentar a investigação sobre a experiência estética e sua relação com a educação democrática e a democracia criativa a partir da filosofia da experiência de John Dewey. O ponto central da pesquisa é o que Dewey compreende como arte e como a experiência humana pode ser qualificada como estética, educativa e democrática. A experiência humana é o resultado das interações do ser humano e o meio em virtude do qual ele vive de modo a manter o fluxo da vida. O trabalho é uma análise teórico-bibliográfica das obras de Dewey, salientando a necessidade de se usar o método da inteligência para a solução de problemas e o papel da imaginação neste processo. Nossas análises buscaram o entrelaçamento por meio de um estudo aprofundado dos conceitos deweyanos no sentido da compreensão 1. da arte como a própria expressão humana, sendo que o principal produto da arte é o conhecimento e que resulta na ressignificação da vida e na reconstrução dos valores sociais; 2. da educação como reconstrução da experiência, sendo que educar é oferecer as melhores condições para novas experiências e sua ampliação; 3. da democracia como o modo de vida que tem como princípios a cooperação e a liberdade. Na filosofia da estética de John Dewey a apreciação é a fonte da reconstrução de valores sociais; é também uma epistemologia reconstruída que elucida sobre o papel da imaginação na solução de problemas. Nossa pesquisa coloca luz nas relações e na continuidade entre arte, educação e democracia, sendo que a imaginação e o pensamento são os elos que ligam uma experiência e outra. A estética de Dewey é uma estética social cujo principal produto da arte é o conhecimento, a educação democrática é processo ativo e criador que contribui para a reconstrução do mundo e a democracia é criativa na reconstrução contínua de um modo de vida cooperativo e livre. / This thesis aims to present research on the aesthetic experience and its relation to democratic education and creative democracy from the philosophy of John Dewey\'s experience. The focal point of this research is what Dewey understands as art and how the human experience can be classified as aesthetic, educational and democratic. Human experience is the result of the interactions of the human being and the environment under which they live in order to maintain the flow of life. This study is a theoretical-bibliographic analysis of Dewey\'s works, emphasizing the need to use the method of intelligence for problem solving and the role of imagination in this process. Our reviews have sought interweaving through an in-depth study of Deweyan concepts in terms of understanding 1. art as a human expression itself, being the main product of art the knowledge, resulting in the re-signification of life and the reconstruction of social values; 2. education as a reconstruction of experience, whereas to educate is to offer the best conditions for new experiences and their expansion; 3. democracy as the way of life which has as principles collaboration and freedom. Under John Dewey\'s philosophy of aesthetics appreciation is the source of the reconstruction of social values; it is also a reconstructed epistemology that elucidates the role of imagination in solving problems. Our research clarifies the relationships and continuity among art, education and democracy, whereas imagination and thought are the bonds that link one experience and another. Dewey\'s aesthetic is a social aesthetic, whose main product of art is knowledge; democratic education is an active and creative process that contributes to the reconstruction of the world, and democracy is creative in the sustained reconstruction of a collaborative and free way of life.

This thesis addresses a recent development of elementary school children. Curriculum shifted from societal need toward the particular interests and needs of children is supported by the author.

L'École Freinet de Vence (Alpes-Maritimes) est un établissement public d'enseignement primaire initialement bâti par Élise et Célestin Freinet en dehors de l'Éducation Nationale. C'est ici que ce célèbre couple d'instituteurs français a mis au point, pratiqué et développé une pensée éducative large et complexe dont certaines pratiques sont encore vivaces. Cette pensée trouve de nombreux échos avec celle du grand philosophe américain John Dewey.Ce travail de recherche se propose d'explorer cette familiarité étonnante à travers le prisme de l'analyse des pratiques pédagogiques et didactiques actuellement en vigueur à l'École Freinet de Vence. Chaque examen de celles-ci sera l'occasion d'une étude de la pensée ainsi incarnée mais aussi de la pratique elle-même, indépendamment de cette référence théorique. Le propos général de ce travail est alors de proposer une interprétation renouvelée d'une pensée pédagogique trop souvent mésinterprétée et incomprise. Nous conjecturons en effet que l'interprétation pragmatiste deweyenne est une interprétation qui, tout en renouvelant l'approche de la philosophie éducative des Freinet, leur reste fidèle et en révèle toute la profondeur. / The Freinet School of Vence (Alpes-Maritimes) is a public primary school built by Élise and Célestin Freinet outside of the french educational public system. This is where the Freinet's worked out, practiced and developped a broad and complex educational reflection whose practices still endure. This approach has many similarities with that of great American philosopher John Dewey.This research project aims at exploring this astonishing familiarity through the prism of the analysis of pedagogical and didactic practices currently in effect at the Freinet School of Vence. Each examination of these will be the occasion for a study of the thought thus incarnated but also of the practice itself, independently of this theoretical reference. The general purpose of this work is then to propose a renewed interpretation of a pedagogical approach too often misinterpreted and misunderstood. We conjecture that the pragmatist interpretation of the Freinet pedagogy is an interpretation which, while renewing the approach of the educational philosophy of Freinet, remains faithful to them and reveals all the depth.

Indiana University-Purdue University Indianapolis (IUPUI) / John Dewey’s account of human individuality blends various ideas that cut across many of his works. In “Time and Individuality,” Dewey discusses the essence of the individual as “temporal seriality.” In Human Nature and Conduct, he talks about the self as a collection of habits that change throughout one’s life. In A Common Faith, Dewey calls the whole self an ideal. Furthermore, Dewey addresses the issue of one’s individuality being threatened if one falls victim to mechanistic and mindless routines; that is, when routine shrouds one’s daily activities, moral and intellectual growth is stunted. Ensnarement in routine is the mechanization of daily activities that unfold in an uninspired and lethargic manner. Although Dewey discusses how individuality can be threatened, his thoughts on the subject nonetheless turn on the idea that if life is to be meaningful, one must learn to express one’s individuality. For Dewey, the authentic expression of individuality is art. But, how does one express one’s individuality? Are there any tools within Dewey’s philosophy that can be used to ensure the perpetuation of one’s individuality. The impetus for this thesis is to provide an analysis of key texts that are not only relevant to Dewey’s account of human individuality, but that are also relevant to Dewey’s instrumentalism. Through close textual analysis, I will seek to highlight elements in Dewey’s philosophy that can be used to ensure the continuation of one’s individuality. The following question will thus serve as a guide throughout this inquiry: “If human individuality can be threatened and even lost, what are some practical ideas in Dewey’s philosophy that can be used to ensure the perpetuation of one’s individuality?”

Protocole d'entente entre l'Université Laval et l'Université de Sherbrooke / D’emblée, cette thèse s’est donnée une orientation générale soucieuse de penser ensemble les dimensions théorique et pratique de l’éthique. Dans cette perspective, le pragmatisme de John Dewey s’est vite imposé comme cadre conceptuel permettant de lui fournir des assises épistémologiques rigoureuses tout en ouvrant la voie au développement d’outils pratiques visant la résolution de problèmes concrets. Ainsi, savoir et savoir-faire pourraient se nourrir mutuellement. S’inscrivant dans la foulée de la théorie de l’évolution de Darwin, la philosophie de Dewey adopte un naturalisme rejetant tout dualisme opposant le corps et la pensée. L’expérience humaine est abordée dans sa continuité avec l’environnement naturel et social qui est le sien. Langage, idées et théories peuvent dès lors être conçus comme autant d’instruments contribuant à améliorer notre adaptation aux changements constants de cet environnement. Produites dans l’expérience et validées par elle, si précieuses soient-elles, nos connaissances générales seraient d’une utilité limitée sans les ressources cognitives d’une être capable de raisonner dans des contextes chaque fois uniques. Sur le plan éthique, une éducation se limitant à l’apprentissage de grands principes moraux ne suffira donc pas à orienter adéquatement la conduite humaine. Son rôle étant d’habiliter à trouver les solutions les mieux adaptées à des problèmes spécifiques, l’éducation morale doit d’abord viser le développement d’habiletés intellectuelles contribuant à l’autonomie de chacun et de chacune. Une approche réflexive de l’éthique s’impose donc selon Dewey, mais cela sans toutefois renier l’importance des normes et des habitudes, incluant les dispositions morales. Pour lui, le travail de reconstruction ou d’amélioration de la théorie éthique doit s’abreuver à plusieurs sources. D’abord des connaissances que nous pouvons dégager à même notre propre vie morale. Ensuite, des théories éthiques dont nous disposons déjà pour jeter un éclairage utile sur nos pratiques. Enfin, de toutes les disciplines susceptibles de contribuer à une meilleure compréhension de la conduite humaine. En développant une conception naturaliste de la logique accompagnée d’une théorie de l’enquête fournissant les grandes étapes d’une méthode de résolution de problèmes, Dewey nous offre la possibilité de rapprocher le savoir du général du savoir-faire du singulier. Sur le plan épistémologique, cette thèse débouche sur une conception probabiliste de l’éthique. Sans prétendre à quelque certitude, la pensée réfléchie contribue à augmenter la probabilité que l’agent moral contrôle son action de manière à produire de meilleurs résultats qu’en s’en remettant exclusivement à ses impulsions, à ses désirs, à ses habitudes ou aux normes en vigueur. Sur le plan pratique, elle mène à l’hypothèse que l’explicitation des valeurs en tension dans une situation problématique contribue à augmenter la qualité d’une délibération et de la décision qui en résultera. Cela s’accompagne aussi de la nécessité de proportionner la délibération à l’importance des enjeux identifiés à même le processus d’enquête. John Dewey a produit une théorie de la valuation qu’il disait inachevée et qui devait selon lui être « développée et perfectionnée » par un usage approprié encore inexistant. Cette thèse défend l’idée que l’explicitation des valeurs pourrait bien être cet usage approprié permettant de mieux résoudre nos problèmes éthiques pratiques. Nous pensons donc qu’elle peut contribuer, comme le souhaitait Dewey, au « développement d’une théorie de valuation comme instrument efficace ». C’est ainsi que nous aurons atteint notre objectif d’un enrichissent mutuel de la théorie et de la pratique de l’éthique. / The general approach at the start of this thesis was to merge the theoretical and practical aspects of ethics. From this perspective, John Dewey’s pragmatism rapidly became the conceptual framework on which to base solid and rigorous epistemological foundations leading to the development of practical tools to resolve concrete problems. Knowledge and know-how could therefore benefit from true synergy. Along the same lines as Darwin’s Theory of Evolution, Dewey’s philosophy adopts a naturalistic posture rejecting any dualism opposing mind and body. The human experience is considered in its continuity within its natural and social environment. Language, ideas and theories can therefore be viewed as many instruments contributing to improving our adaptation to constant changes in this environment. Broad knowledge is gained, built and validated by experience. But however valuable this knowledge may be, it would be of limited usefulness without the cognitive resources of the human capacity to reason in ever unique situations. From an ethical point of view, education limited to the learning of major moral founding principles would then be insufficient to adequately guide human conduct. Moral education with its role of providing means to better resolve specific problems, must first aim to fully develop intellectual abilities to enable individual autonomy. Therefore, from Dewey’s point of view, a reflexive approach to ethics is necessary without however denying the importance of norms and habits, including moral disposition. Dewey views the reconstruction or the improvement of the theory of ethics to be fuelled by different sources: from the knowledge we gain from leading our own moral life, from existing ethical theories we can draw from to help us shed light on our own practices and finally, from all disciplines that may contribute to a better understanding of human conduct. In developing a naturalistic concept on logic supported by an inquiry theory outlining the global steps of a problem-solving methodology, Dewey provides the opportunity to close the distance between broad knowledge and specific know-how. From an epistemological point of view, this thesis launches a probabilistic concept of ethics. Without claiming to any certainties, reflective thought contributes to increasing the probability that moral agent can control their actions for better results rather than base them only on impulse, desire, habit or standard conventions. From a practical point of view, this leads us to hypothesize that the explicitation of conflictual values within a problem situation contributes to increasing the quality of deliberation and, from there, to increasing the probability that the decision resulting from it will yield better results. This also entails that the deliberation be proportionate to the importance of issues identified within the inquiry process itself. John Dewey elaborated a theory of valuation which he qualified as incomplete and, according to him, to be “developed and perfected” through an appropriate but still inexistent use. This thesis advances that explicitation of values may be this appropriate use which can help resolve concrete ethical problems. We believe this notion may contribute, as Dewey wished, to the “development of a theory of valuation as an effective instrumentality”, thus achieving our goal of mutual enrichment of both theory and practice of ethics.

In November 2008 the National Library of Swedendecided to switch classification system from SAB toDewey decimalclassification (DDC). SAB had untilthen been the main classification system in the wholeof the Swedish library field for 87 years. The decisionwas not limited to the national bibliography but alsoapplied to the research libraries of Sweden. Thisprocess developed according to the West Europeantendency to change in favor of the internationally wellspreadclassification system Dewey for more cooperationin the cataloguing process. The public libraries wassimultaneously recommended by SverigesBiblitoteksförening to switch from SAB to DDC in orderto create a uniform classification system for all Swedishlibraries. The purpose of this thesis is to examine howlibrary staff at two Swedish public libraries has beenaffected before, during and after the transition. To do so atheory on organizational change by Nadler and Tushman(1990, p. 80), have been applied. The theory is based ontwo different dichotomies divided into two dimensions;strategic versus incremental change and reactive inopposition to anticipatory change. The method used inthe study are semi qualitative interviews with four andfive informants respectively from two public libraries.Findings show that the transition to Dewey was reactive.According to my informants no larger change for theorganization took place.