Thesis--Catholic University of America. / Bibliography: p. 124-128.

A tese tem como objetivo a reflexão sobre a educação para a democracia no Brasil, fundamentada na filosofia social de John Dewey, um dos principais nomes do pragmatismo norte-americano, e Jürgen Habermas, expressão da segunda geração da Escola de Frankfurt. A Constituição Federal de 1988 institui, em oposição ao passado autoritário brasileiro, um Estado Democrático de Direito que, amparado em vigoroso sistema de direitos humanos, tem a educação como um instrumento fundamental para sua consolidação. Os referenciais teóricos, em diálogo, permitem a leitura enriquecida do projeto constitucional, dentro da tradição da modernidade em que ele se inscreve , criticamente revisitada. Democracia e educação são apreendidas à luz do conceito de discurso e de seu potencial racional cognitivo e prático. A democracia se destaca como experiência racional-comunicativa e moral cognitivista de autodeterminação, em que, no processo discursivo de formação da opinião e da vontade e de solução compartilhada de problemas comuns, prevalece sobre a atuação do sistema político e a orientando a atuação da sociedade civil, na esfera pública. Lugar da realização do projeto moderno emancipatório, traz consigo a ideia da autonomia intersubjetivamente apreendida, no medium da linguagem voltada ao entendimento. A educação para a democracia, assim concebida discursivamente, não se distingue da aprendizagem orientada ao pleno desenvolvimento da pessoa. Compreende uma experiência educativa configurada a partir das seguintes diretrizes: a educação dialógica; o desenvolvimento cognitivo e moral do educando, a partir do exercício do pensamento reflexivo e da reconstrução criativa do inventário cognitivo, em vista da solução de problemas enfrentados no curso da experiência; a pedagogia diretiva, destacado o papel do docente, inversamente proporcional ao crescimento do educando; o diálogo interdisciplinar; e a participação da sociedade civil, que se distingue do Estado, sem ser assimilada pela economia. Entreve-se, desse modo, na socialização dialógica, a formação da individualidade na direção do estágio da consciência moral autônoma (pós-convencional), com competência e disposição comunicativa para a práxis discursiva, que marca a experiência social democrática. / This thesis has the objective to discuss the education for democracy in Brazil, based on the social philosophy of John Dewey, a leading name in American pragmatism, and Jürgen Habermas, the main representative of the second generation of the Frankfurt School. In opposition to the Brazilian authoritarian past, the Federal Constitution of 1988 establishes a democratic rule of law, which is supported by a powerful human rights system and has education as a fundamental instrument for its consolidation. The theoretical references, in dialogue, allow an enriched constitutional projects interpretation, within the tradition of modernity critically revisited. The democracy and the education are discussed under the discursive standpoint. Democracy stands as a rational-communicative and moral experience of self-determination. Herein, the civil society performs, in the public sphere, the discursive formation of opinion and will and the shared solutions to its common problems. It prevails over the political system performance and directs it. Democracy is the place where the modern emancipatory project occurs. It brings the idea of autonomy, intersubjectively grasped, in the medium of agreement oriented language. Therefore, the education for democracy discursively conceived is indistinguishable from the personalitys full development education. It can be explained as an educative experience based on the following of guidelines: dialogical education; cognitive and moral development, based on reflective thinkings exercise and cognitive apparatus creative reconstruction, by means of problems solution in the course of the experience; the pedagogically-oriented education, highlighting the educators role being inversely proportional to the students growth; interdisciplinary dialogue; and the civil societys participation, distinguished for the State, without being assimilated by the economy. In this way, in the dialogic socialization, it is possible to glimpse the individualitys formation towards the autonomous moral conscience stage (post-conventional), where the person can achieve a communicative competence and disposition to the practical discourse, which marks the social democratic experience.

A tese tem como objetivo a reflexão sobre a educação para a democracia no Brasil, fundamentada na filosofia social de John Dewey, um dos principais nomes do pragmatismo norte-americano, e Jürgen Habermas, expressão da segunda geração da Escola de Frankfurt. A Constituição Federal de 1988 institui, em oposição ao passado autoritário brasileiro, um Estado Democrático de Direito que, amparado em vigoroso sistema de direitos humanos, tem a educação como um instrumento fundamental para sua consolidação. Os referenciais teóricos, em diálogo, permitem a leitura enriquecida do projeto constitucional, dentro da tradição da modernidade em que ele se inscreve , criticamente revisitada. Democracia e educação são apreendidas à luz do conceito de discurso e de seu potencial racional cognitivo e prático. A democracia se destaca como experiência racional-comunicativa e moral cognitivista de autodeterminação, em que, no processo discursivo de formação da opinião e da vontade e de solução compartilhada de problemas comuns, prevalece sobre a atuação do sistema político e a orientando a atuação da sociedade civil, na esfera pública. Lugar da realização do projeto moderno emancipatório, traz consigo a ideia da autonomia intersubjetivamente apreendida, no medium da linguagem voltada ao entendimento. A educação para a democracia, assim concebida discursivamente, não se distingue da aprendizagem orientada ao pleno desenvolvimento da pessoa. Compreende uma experiência educativa configurada a partir das seguintes diretrizes: a educação dialógica; o desenvolvimento cognitivo e moral do educando, a partir do exercício do pensamento reflexivo e da reconstrução criativa do inventário cognitivo, em vista da solução de problemas enfrentados no curso da experiência; a pedagogia diretiva, destacado o papel do docente, inversamente proporcional ao crescimento do educando; o diálogo interdisciplinar; e a participação da sociedade civil, que se distingue do Estado, sem ser assimilada pela economia. Entreve-se, desse modo, na socialização dialógica, a formação da individualidade na direção do estágio da consciência moral autônoma (pós-convencional), com competência e disposição comunicativa para a práxis discursiva, que marca a experiência social democrática. / This thesis has the objective to discuss the education for democracy in Brazil, based on the social philosophy of John Dewey, a leading name in American pragmatism, and Jürgen Habermas, the main representative of the second generation of the Frankfurt School. In opposition to the Brazilian authoritarian past, the Federal Constitution of 1988 establishes a democratic rule of law, which is supported by a powerful human rights system and has education as a fundamental instrument for its consolidation. The theoretical references, in dialogue, allow an enriched constitutional projects interpretation, within the tradition of modernity critically revisited. The democracy and the education are discussed under the discursive standpoint. Democracy stands as a rational-communicative and moral experience of self-determination. Herein, the civil society performs, in the public sphere, the discursive formation of opinion and will and the shared solutions to its common problems. It prevails over the political system performance and directs it. Democracy is the place where the modern emancipatory project occurs. It brings the idea of autonomy, intersubjectively grasped, in the medium of agreement oriented language. Therefore, the education for democracy discursively conceived is indistinguishable from the personalitys full development education. It can be explained as an educative experience based on the following of guidelines: dialogical education; cognitive and moral development, based on reflective thinkings exercise and cognitive apparatus creative reconstruction, by means of problems solution in the course of the experience; the pedagogically-oriented education, highlighting the educators role being inversely proportional to the students growth; interdisciplinary dialogue; and the civil societys participation, distinguished for the State, without being assimilated by the economy. In this way, in the dialogic socialization, it is possible to glimpse the individualitys formation towards the autonomous moral conscience stage (post-conventional), where the person can achieve a communicative competence and disposition to the practical discourse, which marks the social democratic experience.

The problem of this study is (1) to expand the 980 division (designated by the term History: South America, Latin America, Spanish America) of the Dewey Decimal Classification for the history of Latin America as a whole and for national histories of several typical countries, and (2) to translate the expanded tables into Spanish.

Cette recherche se situe dans le domaine de l'éthique environnementale, qui à notre avis profiterait grandement de l'apport méthodologique du pragmatisme deweyien. En effet, celui-ci propose une épistémologie originale, est fondé dans la pratique et promeut un engagement démocratique. Nous nous intéressons à une approche particulière en agriculture appelée permaculture - une méthode de design environnemental ayant comme visée la durabilité et possédant son propre système éthique. Étant donné la situation environnementale actuelle, plus précisément l'état de l'agriculture québécoise et mondiale, une méthode qui donne des résultats concrets serait donc la bienvenue. Il s'agit de montrer que la permaculture et la philosophie de Dewey peuvent se comprendre l'une par l'autre en raison de leur grande proximité conceptuelle. Tout d'abord, nous analyserons les similarités théoriques pouvant être reconstruites entre la méthodologie deweyienne et la permaculture. Il s'agira de montrer que la permaculture, sous plusieurs aspects - épistémologique, pédagogique, sociale - peut se concevoir comme un pragmatisme deweyien appliqué à l'environnement, ce qui constituera un argument pour une incorporation accrue de la philosophie deweyienne dans le débat environnemental. Ensuite, par le biais d'un sondage mené avec les participants d'un cours de permaculture, nous chercherons à valider les résultats d'une recherche précédente menée selon l'orientation du pragmatisme environnemental, dans un échantillon de la population du Vermont. Celle-ci montrait une convergence des éthiques vers la durabilité, malgré une pluralité d'orientations. Nous tenterons de vérifier cette convergence - en supposant qu'elle sera plus écocentrique en permaculture - tout en cherchant à explorer les variations de l'éthique des participants s'investissant en permaculture. À l'aide de l'épistémologie deweyienne, nous viendrons mettre en lumière différents aspects de la position éthique des participants à vouloir s'investir dans la durabilité, constituant ainsi un argument dans l'utilisation explicative du cadre théorique deweyien en éthique environnementale.Cette recherche terrain s'inscrit dans une volonté d'expérimenter le pragmatisme en action. Enfin, étant donné la différence du nombre de répondants, les comparaisons effectuées entre notre étude et celle de référence doivent être interprétées de manière heuristique. Notre recherche se doit d'être perçue comme un exercice philosophique pragmatique et comme une amorce de recherche plus exhaustive.

Den tyska lärlingsutbildningen är ett dualt utbildningssystem där praktiska och teoretiska kunskaper lärs ut, både i skolan och på en arbetsplats. Utbildningsformen har en lång tradition och är väl etablerad i det tyska samhället. Diskussioner kring utbildningens utformning präglas av de föreställningar som finns kring praktisk och teoretisk kunskap. Detta gäller generellt för utbildningssystem i olika länder. Redan i antiken lade Platon och Aristoteles grunderna till den kunskapssyn som lever kvar i vårt samhälle än i dag. Praktisk kunskap värderas ofta lägre än teoretisk kunskap. Det finns även en föreställning om att det är den teoretiska kunskapen som ska eftersträvas i högsta möjliga mån. I den här kvalitativa studien undersöktes hur tyska lärlingselever ser på praktisk och teoretisk kunskap, hur de upplever att praktisk och teoretisk kunskap hänger samman samt hur de ser på status i samband med praktisk och teoretisk kunskap. I undersökningen användes fokusgruppintervjuer som undersökningsmetod. Lärlingselever med olika utbildningsinriktningar intervjuades och därefter analyserades elevernas utsagor. Resultaten visade att lärlingseleverna definierar praktisk och teoretisk kunskap utifrån de föreställningar som länge har funnits kring de olika kunskapsformerna. De upplevde att praktisk och teoretisk kunskap bildar en enhet och att båda kunskapsformerna behövs. Lärlingseleverna framhävde att de lär sig bäst när de själva får utföra en handling samt att fel och feedback främjar lärprocessen. När det gäller status upplevde lärlingseleverna att deras utbildning har en låg status samt att deras arbete inte uppskattas i samhället. Resultaten analyserades utifrån tidigare forskning på området samt John Deweys teorier om praktisk och teoretisk kunskap: intelligent action, learning by doing samt status i förhållande till praktisk och teoretisk kunskap.

Syftet med studien är att belysa förskollärares upplevelser och tankar om barns delaktighet och inflytande under samlingar i förskolan. För att få svar på syftet formulerades två frågeställningar: Vad uppfattar förskollärare som utmanande i arbetet med barns inflytande och delaktighet under samlingar? Vad upplever förskollärare har betydelse för att barns delaktighet och inflytande ska kunna möjliggöras under samlingar? Utifrån studiens frågeställningar skapades tolv intervjufrågor som ställdes till åtta förskollärare under varsin intervju. Undersökningsinstrument som användes var semistrukturerad intervju vilket gjorde det möjligt för förskollärarna att berätta fritt. Studien var kvalitativ med en fenomenologisk ansats som grund då studien byggde på tankar och upplevelser. Förskollärarnas svar från intervjuerna analyserades och kategoriserades. I den genomförda studien framkom att förskollärarna upplever att det finns utmaningar med att ge barn delaktighet och inflytande, där exempelvis samlingars utformning och demokrati har stor inverkan. I studien framgick även att förskollärarnas förhållningssätt och erfarenheter av att ha arbetat med barns delaktighet och inflytande under samlingar är betydelsefulla faktorer, som kan möjliggöra barns delaktighet och inflytande. En slutsats som kan dras är att förskollärare ständigt behöver reflektera över samlingars utformning, förhållningssättet och erfarenheterna för att få en förståelse för hur de återspeglas under samlingar. Det är av vikt eftersom förskollärare lägger grunden för barns delaktighet, inflytande och demokrati i förskolan.

Thesis advisor: Nasser Behnegar / My dissertation explores the epistemological and political thought of Charles S. Peirce, the founder of American pragmatism. In contrast to the pragmatists who followed, Peirce defends a realist notion of truth. He seeks to provide a framework for understanding the nature of knowledge that does justice to our commonsense experience of things. Similarly in contrast to his fellow pragmatists, Peirce has a conservative practical teaching: he warns against combining theory and practice out of concern that each will corrupt the other. The first three chapters of this dissertation examine Peirce’s pragmatism and related features of his thought: his Critical Common-Sensism, Scholastic Realism, semeiotics, and a part of his metaphysical or cosmological musings. The fourth chapter explores Peirce’s warning that theory and practice ought to be kept separate. The fifth chapter aims to shed light on Peirce’s practical conservatism by exploring the liberal arts education he recommends for educating future statesmen. This dissertation makes clear that Peirce was not a crude utilitarian or simply concerned with “what works.” He was, moreover, not anti-metaphysical. Peirce has much to instruct contemporary thinkers. His is an anti-skeptical but modest theory of reality that remains valuable to contemporary readers. His message of caution in the practical realm is sound. Finally, his call for what a university ought to be and the liberal arts education that will best groom students for a life of action is still an important message. / Thesis (PhD) — Boston College, 2016. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Political Science.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of this dissertation is first to examine the form and the rationale for pluralism in the social philosophy of John Dewey; second, to inspect the adequacy of this rationale; and third, to see whether the social philosophy of Bernard Bosanquet provides a supplementation of Dewey's view. In this examination, pluralism is seen as that form of society in which differences are both maintained and unified. Thus pluralism is found as a mean existing somewhere between individualism which is the assertion of differences and absolutism which, as Dewey sees it, is the assertion of the unity. The examination of ground and difference is concerned with that in virtue of which differences may be said to constitute a society. Because pluralism is an attempt to maintain a balance between individualism and absolutism, the dissertation undertakes an examination of Dewey's criticism of both these extremes. It sees in this critique a rejection of social theories which attempt to restrict differences by pre-determining for a person both his nature and his social role. The critique applies especially well to absolutism with its limited categories. Individualism arises as a reaction to absolutism and to the failure of absolutism in social theory to accommodate various social and environmental changes. Yet, for Dewey, individualism is an overreaction. It abstracts a person from the specific social situations in which he is found and thus attempts to state the nature of individuals as such prior to examining the nature of specific individuals in specific situations. After examining Dewey's critique of absolutism and individualism, the dissertation considers Dewey's own social theory. Here it analyzes the social nature of the whole-part relationship as Dewey sees it, and describes the way in which a person is determined by his group memberships as well as the way in which individual differences may be supported or retarded by these memberships. Included in this treatment is an examination of the role of the state as it arises to control the indirect consequences of acts, i.e. to protect the interest of those who, while not the agents of an act, do suffer some of its consequences. The dissertation points out that the state, as such, has, for Dewey, no normative connotation. It becomes a good state when those affected in this way i.e. the public are organized and thus are able to participate in controlling these consequences. / 2031-01-01

This study aims to reconceive the meaning of leisure in school using John Dewey’s theory of education. Though the English word “school” and the Greek word “scholé,” which means leisure, are etymologically related, it is almost impossible to find any relationship between them in contemporary schools. Posed differently, for modern people school is not a place of leisure any more. Modern people understand leisure as a time not to work, as an escape from work. However, for the ancients leisure was a very sacred activity through which they could find their true identity. Therefore, in considering the original meaning of the term leisure, reviving leisure in school means to make a classroom sacred. For Dewey, the necessity for the teacher to provide an appropriate educational environment for the development of a student’s potential is no less sacred than the duties of a priest. This kind of inquiry can help contemporary educators revitalize the deepest meanings in the project of education.