This essay will present a discussion about why critical thinking is crucial for student’s long-term development with the subject religion and science in high school religion as an example of how this can be fulfilled. Three different theories will be applied in this essay in order to form a comprehensive discussion. The three different theories presented in the theoretical framework are, John Dewey ‘s pragmatism, Hannah Arendt’s Natality and Paulo Freire’s Marxist theory. The subject religion and science was only recently added to the most updated curriculum, which has led to teachers taking it more seriously. Prior to that it was only a topic, which could or could not have been excluded. Now that it is included in the curriculum, new teaching approaches and learning strategies are necessary because of its density. The relationship between religion and science has several different perspectives and attitudes meaning that student’s can freely adapt their own because basically, no opinion or answer is wrong. Student’s can analyze, think critically and then develop his or her own understandings of the topic. The teacher must remain unbiased when teaching this topic so student’s can eventually develop his or her own creative views and opinions on the subject being studied. The schools curriculum emphasizes the fact that student’s are to develop his or her own creative opinions in life that will eventually contribute to society. The curriculum also stresses the importance of developing critical thinking and the ability to reflect. Critical thinking is a useful skill for all subject and matter and life however, it is not something that can develop on its own. Through reflection, and sufficient amount of guidance, the student’s ability to think critically will develop and progress into life long knowledge. Moreover, new knowledge that is reflected upon and critically analyzed will be memorized competently.

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 was to effect a comparative study of B. F. Skinner and John Dewey with respect to the development of a technology of teaching. The purposes of this study were to analyze and compare the writings of Dewey and Skinner as they relate to the development of a technology of teaching, to synthesize the findings of this analysis and comparison and direct it to the technology of teaching, and to create and enumerate new insights into the teaching phenomena. The procedures for completing the study were based upon the selection of four basic constructs which allowed a framework on which to hang a comparative study of B. F. Skinner and John Dewey as their writings related to the development of a technology of teaching. These constructs were (1) naturalism and the scientific point of view; (2) knowledge and experience; (3) evolution and control of culture; and (4) the philosophy of education as it relates to the technology of teaching. The methods used to complete the study were the analysis and synthesis of Dewey's and Skinner's writings and their relative positions to the four constructs mentioned were shown. Other authorities were also consulted in hopes that the positions of the two men might be delineated accurately. Certain selected passages of each man's writings were presented and compared hoping to show clearly the relationship between the two men's writings and how they relate to the development of a teaching technology. Any person who is concerned about education, its processes, and its outcome has an opportunity to design and thereby improve the process by the adoption of a technology of teaching as prescribed by the analysis of Dewey and Skinner, or perhaps in consequence of attempting, in light of their writings, seriously to re-think what it is we believe and do.

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.

This thesis traces versions of the theory of individualism by three major theorists, John Locke, John Stuart Mill and John Dewey, as they criticize existing social, cultural, economic, legal and military conditions of their times. I argue that each theorist modifies the theory of individualism to best suit their understanding of human nature, adapting it where they can and outright removing aspects where they cannot. Based upon each thinker's conception of human nature, their corresponding theory of individualism does justice to that nature. With their view of individualism, each thinker criticizes the activities of their day for its lack of justice to human nature for the bulk of humanity. I examine each thinker's concrete conditions, their theory of human nature, theory of justice and their corresponding theory of individualism. In the first three chapters, I examine first Locke's, then Mill's then Dewey's theory of human nature, justice and individualism. In my final chapter, I critically examine each thinker's theory of individualism and find that John Dewey's is most adequate for our current social conditions. Locke's individualism was a criticism of the absolute rule of aristocratic Land-owners and was an attempt to undermine the conceptual basis for their continued power. John Stuart Mill's individualism was a criticism of John Locke's individualism insofar as majoritarianism had taken root in England and resulted in the "Tyranny of the Majority." Therefore Mill gave high value to the sanctity of the individual even in disagreement with the overwhelming majority. Dewey's theory of individualism largely was a criticism of widespread poverty and abuse of political power in America during the Great Depression. laissez faire economics, combined with cut-throat competitiveness and atomistic individualism had resulted in pervasive injustice and Dewey recommended recognition of our inter-connectedness and continuity rather than our separateness. While I believe Dewey's theory of individualism to be most fit for our current social setting, even his theory suffers from problems yet to be worked out. I lay out these problems in the final chapter and conclude with remarks on what needs yet to be done.

The main purpose of this study is to find out how technology as a school subject is formed into pedagogical action. Issues addressed are: – How does teaching in the school subject of technology differ in terms of content and process? – How do frame factors influence teaching in technology? As analytic tools, concepts from philosophical thought on technology and education as well as frame factor theory are used to throw light on the way technology education takes shape in the practices of two primary school teachers. The philosophical concepts employed and developed have been inspired by the thinking of Martin Heidegger and John Dewey. These con-cepts are “place” and “shaping of technology,” where the shaping of tech-no¬logy involves the following phases: formulation of the assignment, analysis, visualization/construction and evaluation/reflection. The basic questions are investigated in two case studies over a period of one year. Data is collected based on ethnographic methods and consists of observations, video recordings, documentation in the form of teachers’ diaries as well as pupils’ work, taped interviews with pupils, and interviews with the two teachers both before and after the project was finished. The overall results of the study show that the two teachers, to a different degree, use place, e.g. they try to use the children’s own experiences and the surrounding environment as a starting point in their teaching. They try to organize their teaching as a process of knowledge construction instead of as a process of transmission. In that process, different forms of represen¬tation are used, such as sketches, model constructions and written docu¬mentation, with the element of model construction providing a common denominator given the availability of tools and material. Another similarity between the practices is that the children are given opportunities to work at problem solving in cases where there are no given solutions. However, they enter problems due to their own embodiment in a pedagogy of transmission, which results in the fact that the shaping of technology becomes difficult to organize. Strict borders between subjects, the fragmented timetable of the school, and the organization of the classroom space and scarce equipment and materials all influence the possibilities of teaching in technology.

In my personal experience, I have discovered notable aesthetic problems that face many contemporary evangelical churches. In spite of these churches’ best efforts, they fail to bridge the culture gap and foster a meaningful worship service. But John Dewey’s aesthetic philosophy understands the shifting nature of our environment and the value of aesthetic experience, providing beneficial insights to assist unhealthy churches. To better understand the applicability of his philosophy, Chapter II is an exposition of John Dewey’s aesthetics that revolves around four central questions: What is Dewey’s starting point for aesthetics? What distinguishes aesthetic experiences from others? What is his criticism of the “museum conception of art”? What is the significance for Dewey of our activities having or not having aesthetic quality? Chapter III is a Deweyan investigation of four real churches: the elite church, which promotes an aesthetic that is reserved for its members; the broken church, which is divorced from community; the humdrum church, which is preoccupied with the routine; and the sensational church, which is characterized by indulgence. Chapter IV is a description of two recent attempts to bridge the culture gap and offer meaningful worship activities: the seeker-sensitive movement which contends that the church must be “culturally inviting” to the community, and the emerging movement(s), which seeks to dismantle traditional churches using deconstructionism and reconstructing worship services that are experiential, pluralistic, and sensory. My Deweyan argument in Chapter V is that both the “seeker-sensitive” and the “emerging” movements fail to adequately understand the shifting character of our environment and our relation to it. If problem churches acknowledge that discontinuity with environment is inevitable, seek to meet the needs of others, embrace adjustment as a core component, and value aesthetic experience, they will be in a better position to bridge the culture gap and offer an enriching worship experience in their services. Three Deweyan lessons are gleaned from this inquiry: value aesthetic experience and its contribution in bridging the culture gap, implement Deweyan insights drawn from our examination of traditional churches, and contribute to society by generating artproducts that will benefit the community.

Esta tesis acepta el carácter polimórfico del pragmatismo, acepta de buen grado que se trata siempre de una orientación más que de una escuela de pensamiento. Y al hacerlo constituye una nueva herejía, una hipótesis que está a mitad de camino de la interpretación ecuménica de William James y la más sediciosa de Charles Peirce. Intenta encontrar aquellas tesis que hacen del pragmatismo un nuevo nombre para una vieja forma de conducir la polémica acerca del realismo.

Submitted by Glauber Assunção Moreira (glauber.a.moreira@gmail.com) on 2018-09-20T18:25:29Z No. of bitstreams: 1 TESE DOMECQ FINAL COMPLETA.pdf: 11502086 bytes, checksum: 542eee28a02a50a900fc3136039c5b54 (MD5) / Approved for entry into archive by Marly Santos (marly@ufba.br) on 2018-09-24T17:57:12Z (GMT) No. of bitstreams: 1 TESE DOMECQ FINAL COMPLETA.pdf: 11502086 bytes, checksum: 542eee28a02a50a900fc3136039c5b54 (MD5) / Made available in DSpace on 2018-09-24T17:57:12Z (GMT). No. of bitstreams: 1 TESE DOMECQ FINAL COMPLETA.pdf: 11502086 bytes, checksum: 542eee28a02a50a900fc3136039c5b54 (MD5) / Apresenta-se a noção de interzona por meio de cinco artigos. A noção se constitui como objeto desta investigação e, portanto, eixo dos cinco artigos, a partir de contribuições de diferentes campos de conhecimento: geografia, história do teatro, estética e educação. Os artigos são independentes, mas complementares. O conjunto deles pode ser apreendido como base interdisciplinar de uma noção que consideramos como recurso ou ferramenta heurística para o desenvolvimento de uma atividade artística nesses contextos geográficos e históricos específicos que são as interzonas. O primeiro artigo aborda a noção segundo uma perspectiva geográfica e oferece os traços característicos desses espaços de interzona. No segundo artigo, exploramos a filosofia da arte de John Dewey com o intuito de analisar as relações que o filósofo estabelece entre arte e meio ambiente. A interpretação dessas relações configura uma base para desenvolver uma estética de interzonas. A análise de uma filosofia da arte fundada na noção de experiência entendida como interação com o meio ambiente forneceu bases conceituais para desenvolver as pistas para uma estética de interzonas exposta no artigo três. A proposta dessa estética organiza-se em quatro tópicos: a questão política e social, a questão dos materiais, a questão do veículo e a questão da forma. O quarto artigo é uma revisão de certos momentos da tradição teatral ocidental do século XX que contribuem para uma reflexão no campo das artes cênicas sobre a relação entre teatro e meio ambiente. No quinto artigo, apresenta-se uma proposta de ensino, pesquisa e extensão, visando desenvolver uma linha de trabalho sobre teatro em interzonas no contexto geográfico do Extremo Sul da Bahia e no contexto institucional da Universidade Federal do Sul da Bahia (UFSB). Neste artigo, a vila de Corumbau é identificada como uma interzona no Extremo Sul da Bahia. A investigação quis explorar se e como o empreendimento artístico denominado interzona pode contribuir para a sustentabilidade e novas formas de vida e arte; por fim, propõe um possível enfoque epistemológico para práticas artísticas de interzonas. / We present the notion of interzone through five articles. This notion is the object of this investigation and axis of these articles by bringing contributions from different fields of knowledge: Geography, Theater History, Aesthetics and Education. These articles are independent but complementary. They can be seized as an interdisciplinary basis of a notion that we consider as a resource or heuristic tool for the development of an artistic activity in these specific geographical and historical contexts: interzones. The first article approaches the features of such spaces that we propose to call interzone and discusses them in a geographical perspective. In the second article, we explore John Dewey’s philosophy of art in order to analyze the relationships between art and environment. The interpretation of these relations constitutes a basis for developing an interzone aesthetic. The analysis of a philosophy of art based on the notion of experience as a form of interaction with the environment provided us with the conceptual foundations to develop the field for an interzone aesthetic. The goal of this aesthetic is organized into four issues: social and political, of materials, of vehicles and of form. The fourth article is a review of certain moments from the twentieth century western theatre tradition that contribute to the discussion regarding relationship between theater and environment. In the fifth article, we present an educational research and outreach proposal in order to develop a line of work on interzone theatre within the geographical context of southern Bahia as well as the institutional context of Federal University of Southern Bahia (UFSB). In this article, we identify the village of Corumbau as an interzone in southern Bahia. This investigation was intended to explore the question of if and how an artistic venture called interzone can cpontribute to sustainability and new forms of life and art; lastly, we propose a possible epistemological approach to artistic practices in interzones.

Made available in DSpace on 2016-06-02T19:39:24Z (GMT). No. of bitstreams: 1 4159.pdf: 5863267 bytes, checksum: 2c1a0b26ffc43b5420af4df5c4883f6e (MD5) Previous issue date: 2012-02-27 / Universidade Federal de Minas Gerais / The aim of this research is to analyze how the ideas of John Dewey influenced and became theoretical-methodological guides for teacher s education in a Teacher`s College in São Paulo State, Brazil. In order to do that the methodology used was based in Dermeval Saviani s categories. Indeed to understand how Dewey s educational ideas were presented in Brazil is a very important investigation to be carried out. As result in this research through the reading and analyzes of a journal published between 1916- 1923 an effort was made to capture and comprehend the presence of Dewey`s ideas. The results point out that John Dewey`s educational thoughts were present in this teachers college and psychology teachers were responsible for teaching it. Dewey`s ideas were appropriate by this teachers before its formal entrance in Brazil in 1932. This is an important data for researches who works to understand how and when Dewey`s ideas were incorporated to our pedagogical knowledge. / A presente pesquisa buscou apreender e analisar como as ideias de John Dewey influenciaram ou até mesmo se tornaram guias teórico-metodológicos na formação de professores no interior de uma instituição educacional paulista. Apresenta-se, desta forma, como problemática, a necessidade de compreensão de como as concepções educacionais de John Dewey foram apropriadas na formação de professores da Antiga Escola Normal Secundária de São Carlos SP, procurando compreender a forma de apreensão pelos docentes e normalistas dessa instituição e as aproximações ou não que houveram neste movimento. A pesquisa corresponde a uma investigação de caráter teórico-bibliográfico tendo como princípios norteadores da metodologia e categorias de análise das ideias pedagógicas elucidadas por Saviani (2007), dentre as quais se destacam: caráter concreto do conhecimento histórico-educacional; perspectiva de longa duração ; olhar analítico sintético no trato com as fontes; articulação do singular e do universal; atualidade da pesquisa histórica. Para compreender esses preceitos buscou-se estudar e analisar os artigos publicados na Revista da Escola Normal de São Carlos (feita sob a responsabilidade dos docentes da instituição, entre 1916-1923), na qual se destacaram pela apropriação e discussão direta das concepções educacionais iniciais de John Dewey, as quais se encontram organizadas nas coleções: The Early Works (1882-1898) e The Middle Works (1899-1924) ; e cujos nomes que se destacaram por essa veiculação foram os professores: Carlos da Silveira e João Augusto de Toledo; responsáveis pela 11ª e 12ª cadeiras respectivamente, cuja denominação é a mesma: Psicologia Experimental, Pedagogia e Educação Cívica . Os resultados obtidos por esse estudo demonstram a presença e apropriação de John Dewey no interior da Escola Normal Secundária de São Carlos, e pela descrição de cada artigo que trabalha com os conceitos educacionais do autor permite a compreensão do movimento das ideias pedagógicas de John Dewey no contexto Brasil, antes, porém, do Manifesto dos Pioneiros da Educação Nova de 1932.