This thesis tries to give a critically considered view of what New Age thought is about, where it came from, and where it takes education and the scientific quest for truth. The interest of this study lies in exposing the underlying New Age beliefs and premises so that the implications that New Age thought has for truly meaningful human development and the educational and scientific quest for truth can be determined. A historical investigation which proceeds from the assumption that New Age thought is a phenomenon with philosophical underpinnings that lie in Western historical dynamics is utilised in order to extract and give context to the beliefs and premises in which New Age thought is anchored. Firstly, the movements in the West's alternative mystical and magical spiritual tradition from which current New Age spiritual approaches issue are scrutinized. This is followed by an exploration of mainstream Western history. Foundational premises and central ideas concerning New Age anthropology, morality, cosmology, and epistemology which issue forth from theories in Western philosophy, psychology, and science are identified and critically analysed. From these analyses, the meaning and direction that New Age thought circumscribes for human development and learning are fully explored and evaluated. It is found that New Age thought upholds a magical worldview in which the objective existence of truth is denied. Because New Age thought does not create educational space in which the quest for truth as obedience to truth can be learnt and practised, emotional, moral, and cognitive development is arrested and the real, educational value in scientific inquiry is defeated. This study is concluded with suggestions that are personal yet grounded in the findings of this research as to the defense and upholdment of the idea of objective truth in moral and intellectual education. / Educational Studies / D. Ed. (History of Education)

O corpo, no decorrer da História, principalmente da Filosofia ocidental, passou por gradativo ganho de importância, até chegar ao entendimento do mesmo como corpo próprio ou o corpo que se é. Na Educação Física, da mesma forma, o passar dos tempos lhe trouxe também relevância. Nesse viés, o homem, com forte presença dos anseios sociais, age em relação ao (seu) corpo de maneira que se mostra evidente uma significativa influência do contexto social no processo de sua estruturação. Kant, em sua doutrina da educação, traz a disciplina como característica importante para a constituição do mesmo homem e, mais, descreve a importância da sociedade e do próprio homem para a estruturação de um e outro, ou seja, do homem e da sociedade, numa relação necessária para tal. Percebe-se que o cuidado, no sentido de atenção que o homem tem com seu corpo, um corpo próprio e que é no mundo, perde espaço mediante o contexto social que envolve o ser humano e refere-se mais a um corpo que está no mundo, semelhante a um objeto. Assim, a presente pesquisa tem o propósito de investigar os aportes da disciplina kantiana para o cuidado com o corpo na contemporaneidade. O estudo está situado na linha de pesquisa da História e Filosofia da Educação do Programa de Pós-Graduação em Educação da Universidade de Caxias do Sul. São analisados, mediante pesquisa bibliográfica, o corpo na História ocidental, a partir de quatro pensadores, a saber: Platão, Santo Agostinho, Descartes e Merleau-Ponty e também na história da Educação Física. Posteriormente, é realizada uma incursão na doutrina educacional kantiana, principalmente no que tange à disciplina, com a finalidade de estruturar as suas contribuições à forma de agir do homem com seu corpo. Por fim, observa-se a Educação Física dentro da Educação, a disciplina e o corpo e o corpo na sociedade atual, em sua condição de exposição. É realizado, então, o cruzamento das ideias kantianas com o contexto social atual, com a finalidade de apontar as contribuições do pensamento kantiano. O estudo está dividido em parte introdutória, seguida do capítulo que aborda o corpo na Filosofia ocidental e na Educação Física; o capítulo que enfoca a doutrina educacional de Kant e o capítulo que tem como cerne o corpo na sociedade atual, além das considerações finais. Constatou-se que o contexto social influencia significativamente o comportamento do homem e, muitas vezes, de forma pouco saudável. Entra em cena a autonomia objetivada por Kant, motivada pela confusão na determinação dos atos do homem. Seriam as atitudes do homem autônomas, ou impelidas pela sociedade? Nesse viés, a disciplina kantiana surge como possibilidade de reeducação da juventude, com a finalidade de afastar o homem de hábitos ruins, da comodidade e conduzi-lo a um caminho de autodeterminação e mais saudável fisicamente. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-06-04T18:53:47Z No. of bitstreams: 1 Dissertacao Leonardo De Ross Rosa.pdf: 524494 bytes, checksum: 950158653e3feef1123da4149fc1ddc1 (MD5) / Made available in DSpace on 2014-06-04T18:53:47Z (GMT). No. of bitstreams: 1 Dissertacao Leonardo De Ross Rosa.pdf: 524494 bytes, checksum: 950158653e3feef1123da4149fc1ddc1 (MD5) / The importance of human body has gradually increased throughout History, especially Western Philosophy, until it reached the understanding of being a body itself or being one s body. Likewise, in Physical Education, time has brought it more relevance. From that point of view, man, as a strong presence in social expectations, acts towards his Body in such a way that shows the significant influence of the social context in the process of its structuring. Kant, in his doctrine for education, treats discipline as an important characteristic in constituting that same man and moreover describes the importance that society and man himself have in structuring each other, that is, man and society in a relationship which is necessary for that. One can observe that the kind of care in the sense of paying attention to something that the man can have with his corporeal body and the body that is in the world, loses some space by means of the social context that involves human beings and refers more specifically to a body that is in the world, similarly to an object. Thus, the study described here has the purpose of investigating the principles of Kantian discipline regarding the body in contemporaneity. The study was carried out according to one of the research lines of the Graduate Program in Education at the University of Caxias do Sul, which is History and Philosophy of Education. Upon bibliographic research, the Body in Western History is analyzed according to four thinkers, which are Plato, Saint Augustine, Descartes, and Merleau-Ponty, and also according to history of Physical Education. Later, the study approaches the Kantian educational doctrine, especially in what relates to discipline, with the purpose of structuring its contributions as for the way man acts with his body. And, finally, Physical Education is considered in the field of Education, considering discipline and the body, and the body itself in society today, in its condition of being more exposed. At the end, concepts from Kant s ideas are crossed with the current, aiming to point out contributions from Kant. The study has been divided in five parts: the introduction, followed by a chapter that deals with the Body in Western Philosophy and in Physical Education; then another chapter that focuses on Kant s educational doctrine and a chapter centered on the Body in today s society, and ends with some final remarks. It was possible to observe that the social context influences man s behavior significantly and that, many times, such influence is not very healthy. The autonomy described by Kant is highlighted, motivated by the confusion in determination by man s actions. Would man s attitudes be autonomous or impelled by society? From that point of view, Kantian discipline emerges as a possibility of reeducating young people, with the purpose of keeping man away from bad habits, self-indulgence, and guiding him towards a path where self-determination and physical health are part of.

The objective of this study was to understand how teacher educators in a Namibian college of education interpret and practice the learner-centred pedagogy underpinning the Basic Education Teachers Diploma (BETD) program. In order to achieve this objective, a case study approach was adopted, qualitative-interpretive in orientation and drawing upon interviews, naturalistic non-participant observation and document analysis. Bernstein's theory of pedagogy - in particular his notion ofrecontextualization - offered ideas and concepts that were used to generate and analyse data. The data indicated that, at the level of description, teacher educators interpreted leamercentred pedagogy as a pedagogic practice based on weak rules of regulative discourse, or a weak power relation between themselves and their student teachers. The weakening of the rules of regulative discourse and the waning of educator authority were indicated in the interview narratives, which evoked a pedagogic context characterized by a repositioning of the student teacher from the margins to the centre of the classroom, where he or she enjoyed a more active and visible pedagogic position. Contrary to the dis empowering dynamic within classroom practice under the apartheid dispensation, the repositioning of the student teacher suggested a shift of power towards him or her. Similarly, the identification of the teacher educator as afacilitator, which featured prominently in the interview narratives, further suggested a weakening or diminishing of the pedagogic authority of the teacher educator. With regard to rules pertaining to the instructional discourse, the data revealed an interpretation of leamer-centred pedagogy as a pedagogic practice based on strong framing over the selection of discourses, weak framing over pacing, and strong framing over sequencing and criteria for evaluation. When correlated with the interview data, the data generated through lesson observation and teacher educator prepared documents such as lesson plans revealed a disjuncture between teacher educators' ideas about leamer-centred pedagogy and their practice of it. Contrary to the interviews, lesson observation data revealed that teacher educators implemented leamer-centred pedagogy as a pedagogic practice based on strong internal framing over rules of the regulative discourse. Data further indicated strong internal framing over the selection, sequencing, pacing and evaluation. The study concluded that while some teacher educators could produce an accurate interpretation oflearner-centred pedagogy at the level of description, most of them did not do so at the level of practice. Findings revealed structural and personal-psychological factors that constrained teacher educators' recontextualization of the new pedagogy. A narrow understanding of leamercentred pedagogy that concentrated only on changing teacher educators' pedagogical approaches from teacher-centred to learner-centred, while ignoring structural and systematic factors, tended to dominate not only the interview narratives but also official texts. Learner-centred pedagogy was understood as a matter of changing from teachercentredness to leamer-centredness while frame factors, for instance regarding the selection, pacing or sequencing of discourses, still followed the traditional approach. The study recommends the adoption of a systematic and deliberate approach to address the multiplicity of factors involved in enabling teacher educators to interpret and implement leamer-centred pedagogy at the micro-level of their classrooms. / KMBT_363 / Adobe Acrobat 9.54 Paper Capture Plug-in

O corpo, no decorrer da História, principalmente da Filosofia ocidental, passou por gradativo ganho de importância, até chegar ao entendimento do mesmo como corpo próprio ou o corpo que se é. Na Educação Física, da mesma forma, o passar dos tempos lhe trouxe também relevância. Nesse viés, o homem, com forte presença dos anseios sociais, age em relação ao (seu) corpo de maneira que se mostra evidente uma significativa influência do contexto social no processo de sua estruturação. Kant, em sua doutrina da educação, traz a disciplina como característica importante para a constituição do mesmo homem e, mais, descreve a importância da sociedade e do próprio homem para a estruturação de um e outro, ou seja, do homem e da sociedade, numa relação necessária para tal. Percebe-se que o cuidado, no sentido de atenção que o homem tem com seu corpo, um corpo próprio e que é no mundo, perde espaço mediante o contexto social que envolve o ser humano e refere-se mais a um corpo que está no mundo, semelhante a um objeto. Assim, a presente pesquisa tem o propósito de investigar os aportes da disciplina kantiana para o cuidado com o corpo na contemporaneidade. O estudo está situado na linha de pesquisa da História e Filosofia da Educação do Programa de Pós-Graduação em Educação da Universidade de Caxias do Sul. São analisados, mediante pesquisa bibliográfica, o corpo na História ocidental, a partir de quatro pensadores, a saber: Platão, Santo Agostinho, Descartes e Merleau-Ponty e também na história da Educação Física. Posteriormente, é realizada uma incursão na doutrina educacional kantiana, principalmente no que tange à disciplina, com a finalidade de estruturar as suas contribuições à forma de agir do homem com seu corpo. Por fim, observa-se a Educação Física dentro da Educação, a disciplina e o corpo e o corpo na sociedade atual, em sua condição de exposição. É realizado, então, o cruzamento das ideias kantianas com o contexto social atual, com a finalidade de apontar as contribuições do pensamento kantiano. O estudo está dividido em parte introdutória, seguida do capítulo que aborda o corpo na Filosofia ocidental e na Educação Física; o capítulo que enfoca a doutrina educacional de Kant e o capítulo que tem como cerne o corpo na sociedade atual, além das considerações finais. Constatou-se que o contexto social influencia significativamente o comportamento do homem e, muitas vezes, de forma pouco saudável. Entra em cena a autonomia objetivada por Kant, motivada pela confusão na determinação dos atos do homem. Seriam as atitudes do homem autônomas, ou impelidas pela sociedade? Nesse viés, a disciplina kantiana surge como possibilidade de reeducação da juventude, com a finalidade de afastar o homem de hábitos ruins, da comodidade e conduzi-lo a um caminho de autodeterminação e mais saudável fisicamente. / The importance of human body has gradually increased throughout History, especially Western Philosophy, until it reached the understanding of being a body itself or being one s body. Likewise, in Physical Education, time has brought it more relevance. From that point of view, man, as a strong presence in social expectations, acts towards his Body in such a way that shows the significant influence of the social context in the process of its structuring. Kant, in his doctrine for education, treats discipline as an important characteristic in constituting that same man and moreover describes the importance that society and man himself have in structuring each other, that is, man and society in a relationship which is necessary for that. One can observe that the kind of care in the sense of paying attention to something that the man can have with his corporeal body and the body that is in the world, loses some space by means of the social context that involves human beings and refers more specifically to a body that is in the world, similarly to an object. Thus, the study described here has the purpose of investigating the principles of Kantian discipline regarding the body in contemporaneity. The study was carried out according to one of the research lines of the Graduate Program in Education at the University of Caxias do Sul, which is History and Philosophy of Education. Upon bibliographic research, the Body in Western History is analyzed according to four thinkers, which are Plato, Saint Augustine, Descartes, and Merleau-Ponty, and also according to history of Physical Education. Later, the study approaches the Kantian educational doctrine, especially in what relates to discipline, with the purpose of structuring its contributions as for the way man acts with his body. And, finally, Physical Education is considered in the field of Education, considering discipline and the body, and the body itself in society today, in its condition of being more exposed. At the end, concepts from Kant s ideas are crossed with the current, aiming to point out contributions from Kant. The study has been divided in five parts: the introduction, followed by a chapter that deals with the Body in Western Philosophy and in Physical Education; then another chapter that focuses on Kant s educational doctrine and a chapter centered on the Body in today s society, and ends with some final remarks. It was possible to observe that the social context influences man s behavior significantly and that, many times, such influence is not very healthy. The autonomy described by Kant is highlighted, motivated by the confusion in determination by man s actions. Would man s attitudes be autonomous or impelled by society? From that point of view, Kantian discipline emerges as a possibility of reeducating young people, with the purpose of keeping man away from bad habits, self-indulgence, and guiding him towards a path where self-determination and physical health are part of.

In music education, aesthetic education and praxial music education serve as two major, guiding philosophical frameworks, yet supporters of each often conflict with one another. Furthermore, both are slightly problematic with respect to the specific context of the public school. Each framework is primarily music-based, however, music education has existed in the wider context of general education since the 1830s. Given the recent core-status designation for music education, as part of all fine arts, in the reauthorization of the Elementary and Secondary Education Act, a framework from general education that supported music education could offer benefits for the domain. However, the wider context of general education is messy as well. Two groups occupy most of the space there, and remain locked in a fundamental disagreement over the purpose of a formal education. The progressive educators, historically framed by Dewey and Thorndike, contend that education functions as societal improvement. In contrast, the essentialists contend that education functions as cultural transmission. Therefore, a more specific need for music education involves selecting a framework from general education that resolves this conflict. The writings of William Chandler Bagley indicate that he balanced both considerations of a formal education while also advancing his notion of essentialism. Bagley differed from the progressive educators predominately associated with Dewey over definitions and ideas surrounding a democratic education. Emergent points of contrast with Thorndike include distinctions between social efficiency and Bagley's alternative idea of social progress. Bagley also diverged from other essentialists over definitions concerning liberal and cultural education. To make these viewpoints of Bagley explicit, I describe characteristics of a progressive education, and an essentialist education separately, before introducing Bagley. Finally, I apply Bagley's ideas into the domain of music education. Ultimately, I contend that through common outcomes of creativity, competition, and literacy, the domain of music education can remain securely grounded in the values within the public schools.

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La recherche théorique et spéculative qui fait l’objet de cette thèse permet de propo-ser un modèle d’éducation à la citoyenneté qui aurait des visées émancipatrices. S’inscrivant dans la tradition des sciences critiques et de la pédagogie critique de Freire (1968), elle défend d’abord l’idée que malgré la charge idéologique ou politique qui y est associée, l’éducation à la citoyenneté, comme toute forme d’éducation formelle ou informelle, devrait poursuivre la liberté et l’autonomie comme finalités. C’est en prenant appui sur les thèses récentes du philosophe Axel Honneth (2015 et 2017), attaché à l’École de Francfort, portant sur le concept de liberté sociale et en exploitant les outils de l’herméneutique défendue par Ricœur notamment, qu’il a été possible dans un premier temps de proposer un modèle de citoyenneté de liberté sociale et, dans un deuxième temps, de définir certaines des caractéristiques des citoyen·ne·s de liberté sociale. Enfin, ce travail a permis de faire émerger des habiletés et des aptitudes que l’éducation à la citoyenneté qui aurait la liberté et l’émancipation comme finalités devrait contribuer à développer ou à entre-tenir. En raison de leur portée, nous nommons ces habiletés des vertus démocratiques. Les six vertus démocratiques que notre travail permet de faire émerger et qui devraient faire l’objet d’un enseignement ou d’un apprentissage sont 1) l’autonomie critique ; 2) la capacité à délibé-rer et à décider collectivement ; 3) la reconnaissance ; 4) la solidarité ; 5) la créativité ; et 6) la capacité d’action. / The theoretical and speculative research that is the subject of this thesis proposes a model of citizenship education that would have emancipatory aims. Following the tradition of critical sciences and Freire's critical pedagogy (1968), it first defends the idea that despite the ideological or political charge associated with it, citizenship education, like any form of formal or informal education, should pursue freedom and autonomy as its goals. By taking as a basis the recent theses of the philosopher Axel Honneth (2015 and 2017), attached to the Frankfurt School, on the concept of social freedom and by exploiting the tools of the hermeneutics defended by Ricœur in particular, it was possible, firstly, to pro-pose a model of citizenship of social freedom and, secondly, to define some of the characteristics of citizens of social freedom. Finally, this work allowed us to identify skills and aptitudes that citizenship education, which would have freedom and emancipation as its goals, should help to develop or maintain. Because of their scope, we call these skills democratic virtues. The six democratic virtues that should be the object of teaching or learning and that our work pro-poses are 1) critical autonomy; 2) the capacity to deliberate and decide collectively; 3) recog-nition; 4) solidarity; 5) creativity; and 6) the capacity for action.

No description available.