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.

The philosophy of Francis Bacon has an important and often overlooked place in the development of American political thought. John Dewey cites Bacon as the forefather of his own highly influential philosophical school, American pragmatism. I argue that, though Dewey is in many ways correct to look to Bacon as his predecessor, he overlooks or collapses certain crucial tensions in Bacon’s philosophical project. This causes Dewey to misinterpret the political implications of the philosophic project to which he himself is an heir. By exploring the tensions that Bacon maintains, and Dewey collapses, between human knowledge and human power, science and democracy, and progress in the sciences and progress within states, I hope to shed light on the true implications of Bacon’s philosophical project for American political thought. / text

Dans ce mémoire, nous nous intéressons à la philosophie pragmatiste sous l'angle particulier de l'épistémologie. Nous cherchons avant tout à rendre compte de l'apport historique important du pragmatisme classique (James et Dewey) pour un tel chantier. Sur le fond, l'objectif est cependant plus ambitieux: nous cherchons à étudier les conséquences épistémologiques des principales thèses pragmatistes sur les plans métaphysique et anthropologique. Nous faisons l’hypothèse que les positions métaphysiques et anthropologiques du pragmatisme ouvrent ultimement sur une posture épistémologique dite «pluraliste» qui implique la reconnaissance d'une pluralité de manières d'interpréter et d'expliquer le monde. Dans un premier temps, nous étudions les fondements de la «théorie spéculaire de la connaissance» qui a été formalisée par Platon et qui, en gros, est restée collée à la tradition philosophique occidentale, laquelle conçoit l’esprit comme un «miroir» nous permettant de nous représenter exactement le monde extérieur et la science comme la discipline par laquelle cette représentation est rendue possible. Dans notre second chapitre, nous étudions le renversement qu’opère le pragmatisme sur ces questions en fouillant les fondements métaphysiques, biologiques et psychologiques à partir desquels s’est élaboré son projet critique et constructif. Nous rendons aussi compte de la «théorie pragmatiste de la connaissance» afin d’expliciter clairement ce qui la caractérise et la différencie d’une doctrine comme celle qui est défendue par la tradition rationaliste. Enfin, dans notre troisième et dernier chapitre, nous répondons à notre question et notre hypothèse de recherche à partir d’une explication «pragmatiste» du concept de vérité. Nous démontrons, en outre, que les résultats obtenus approfondissent et fortifient l’hypothèse de départ. Nous concluons finalement en faisant part de l’actualité que revêt encore pour nous aujourd’hui le pragmatisme.

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This dissertation explores the roots, growth, and significance of vocal music activities in Iowa's rural schools and communities, from roughly 1900 to 1940. Specifically, it analyzes the development of rural school choirs, sponsored by Iowa State Teachers College (ISTC), and the development of extension music outreach, sponsored by Iowa State College (ISC). Functioning as the state's sole state normal school, ISTC had primary responsibility for training the state's teachers, including its rural teachers. Part of ISTC's outreach to rural teachers entailed teaching them how to teach vocal music, a relatively new subject required in Iowa's public schools. From this outreach grew rural children's choirs, comprised of students who passed competency tests and performed for local and state events. Functioning as the state's land-grant institution, ISC conducted extension activities in local communities from fairly early in its history. Eventually, 4-H programming for girls, home demonstration projects for women, and Iowa Farm Bureau Federation (IFBF) activities came to incorporate music study and eventually performance. The highpoint of the musical activities associated with ISC came in 1934-1935, when girls' 4-H clubs and farmwomen's groups studied and then performed the opera, The Bohemian Girl. With calls for the revitalization of rural communities through increased recreational opportunities and the rededication of country schools as community social centers throughout the early decades of the twentieth century, vocal music activities in Iowa's schools and communities came to play a key role in building up and sustaining a sense of community in Iowa's rural neighborhoods. Because both ISTC-supported rural choirs and ISC-supported music outreach grew out of and had an impact on participants' communities, this dissertation provides a sense of the social and economic changes occurring in rural Iowa during the early decades of the twentieth century. This dissertation draws on John Dewey's writings about art in order to delve more deeply into the connection between the fine arts and community.

I offer an interpretation of John Dewey and Reinhold Niebuhr that highlights the role of virtue in the visions of democracy that both writers articulated. Based on this interpretation, I argue that Dewey and Niebuhr both implied that virtue is necessary for democracy to thrive, despite the fact that they spent much of their careers in intellectual conflict with each other. Specifically, I claim that they were both committed to the value of humility and mutuality for democratic society. Humility and mutuality are virtues with profound importance for democracy that logically flow from Dewey's framework of American pragmatism and Niebuhr's Augustinian Christian theology. I argue that their ironic and unnoticed commitment to humility and mutuality as democratic virtues helps us to understand their shared critique of capitalism. For Niebuhr and Dewey, the democratic self stands in contrast with the capitalist self: the moral agent required and rewarded by capitalism is one who is severely deficient in humility and mutuality. I contend that the conception of democratic virtue that Dewey and Niebuhr shared, which informed their common critique of capitalism, led them to revise socially-inherited notions of property ownership, enact political solidarity with the working class, and support the struggles of labor unions. This virtue-ethical interpretation demonstrates that two writers with deeply conflicting worldviews can both hold that democracy and capitalism are irreconcilable at the level of the moral agent.

<p>Tematiskt arbete är en ämnesintegrerande arbetsmetod som blir allt vanligare i den svenska skolundervisningen. I denna studie undersöks hur pedagoger och elever arbetar med metoden samt deras syn på densamma. Syftet med denna undersökning är att få en bild av hur pedagoger och elever upplever tematiskt arbete med fokus kring matematiken. Undersökningen har skett genom intervjuer med fyra pedagoger som alla har erfarenhet av tematiskt arbete samt fyra elever från årskurs fyra som nyligen deltagit i ett tematiskt arbete som vi själva genomförde under en treveckorsperiod. Där gavs tillfälle att på nära håll kunna följa arbetet och se dess konsekvenser. Denna studie visar att både pedagoger och elever är positivt inställda till tematiskt arbete som undervisningsmetod. Pedagogerna är dock överens om att det är ett tidskrävande arbete som kräver mycket planering, men fördelarna överväger nackdelarna. Detsamma har konstaterats genom det egna arbetet.</p>

<p>Studiens syfte är att undersöka hur pedagoger i förskolan beskriver sitt arbete med barnen vid utevistelse samt hur pedagogerna ser på utevistelsens betydelse för barns lärande. I studien studeras vilka styrdokument förskolan arbetar med i utevistelsen, hur pedagoger beskriver sina planerade aktiviteter med barn utomhus och hur pedagoger upplever att de kan utveckla utevistelsen. Deweys tankar om hur barn lär sig genom att praktiskt tillämpa kunskaper i utevistelsen beskrivs också.  Intervjuer av fyra pedagogers syn på utevistelse genomfördes. I resultatredovisningen analyseras likheter och skillnader mellan pedagogernas svar. Resultatet visar att de medverkande pedagogernas huvudsyfte med utevistelsen är motorikträning för barnen. Det visar även att verksamheterna inte bara använder utevistelsen för att barnen ska få frisk luft utan för att barnen behöver röra på sin kropp och träna sin motorik på olika sätt. En slutsats som kan dras är att pedagogens förhållningssätt till utevistelse påverkar barnens attityd till att vistas ute då pedagogen är en förebild.</p>

This thesis examines the rhetoric of Louis D. Brandeis in light of pragmatism-specifically, the philosophical pragmatism of William James and John Dewey. While a number of scholars claim that pragmatism has nothing to offer politics, rhetoric, or decision-making, this thesis argues that Brandeis's method of acting politically, speaking publicly, and solving problems exemplifies the pragmatic political style-a style of political operation that is characteristically pragmatic, a direct extension of James and Dewey's philosophy. This thesis illustrates Brandeis's pragmatic political style through an analysis of his rhetoric prior to taking his seat on the United States Supreme Court, his rhetoric while on the Supreme Court, and his rhetoric as one of America's most prominent Zionists. This thesis shows that pragmatism (at least William James and John Dewey's classical American pragmatism-the pragmatism Brandeis exemplifies rhetorically) can be a fruitful part of political operation.

Studiens syfte är att undersöka hur pedagoger i förskolan beskriver sitt arbete med barnen vid utevistelse samt hur pedagogerna ser på utevistelsens betydelse för barns lärande. I studien studeras vilka styrdokument förskolan arbetar med i utevistelsen, hur pedagoger beskriver sina planerade aktiviteter med barn utomhus och hur pedagoger upplever att de kan utveckla utevistelsen. Deweys tankar om hur barn lär sig genom att praktiskt tillämpa kunskaper i utevistelsen beskrivs också.  Intervjuer av fyra pedagogers syn på utevistelse genomfördes. I resultatredovisningen analyseras likheter och skillnader mellan pedagogernas svar. Resultatet visar att de medverkande pedagogernas huvudsyfte med utevistelsen är motorikträning för barnen. Det visar även att verksamheterna inte bara använder utevistelsen för att barnen ska få frisk luft utan för att barnen behöver röra på sin kropp och träna sin motorik på olika sätt. En slutsats som kan dras är att pedagogens förhållningssätt till utevistelse påverkar barnens attityd till att vistas ute då pedagogen är en förebild.