Submitted by Angela Maria de Oliveira (amolivei@uepg.br) on 2017-10-27T11:17:25Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Daniella do Nascimento Jesus.pdf: 9980481 bytes, checksum: a156f4fe3f46e740abe51e2c367a0d7d (MD5) / Made available in DSpace on 2017-10-27T11:17:25Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Daniella do Nascimento Jesus.pdf: 9980481 bytes, checksum: a156f4fe3f46e740abe51e2c367a0d7d (MD5) Previous issue date: 2017-08-10 / Este trabalho apresenta o resultado da pesquisa sobre a avaliação do componente curricular Filosofia da Educação. O objetivo da pesquisa foi analisar as contribuições das disciplinas de Filosofia da Educação I e II, do currículo do curso de Licenciatura em Pedagogia da Universidade Estadual de Ponta Grossa (UEPG), para a formação docente. A pesquisa foi realizada a partir da seguinte questão: Quais as contribuições do componente curricular Filosofia da Educação, que integra o currículo do curso de Licenciatura em Pedagogia da UEPG, para a formação do pedagogo docente? Foram definidos os seguintes objetivos específicos: discutir os pressupostos teórico-metodológicos da avaliação curricular em diálogo com autores de referência da área; apresentar um panorama histórico da Filosofia da Educação do curso presencial de Licenciatura em Pedagogia da UEPG; compreender as contribuições do ensino de Filosofia da Educação, apontando suas possibilidades e limites para a formação inicial de professores (pedagogo) no referido curso presencial de Licenciatura em Pedagogia da UEPG. O campo de pesquisa foi a UEPG. Os sujeitos participantes do estudo foram: a) docentes que ministraram as disciplinas de Filosofia da Educação no curso de Pedagogia (2005 a 2016); b) os acadêmicos matriculados em 2016 e 2017. O recorte temporal ocorreu em função da publicação das resoluções 01/2002, 02/2002, 01/2005 e 02/2015 – todas relacionadas à formação de professores. A pesquisa foi realizada em uma abordagem qualitativa, do tipo estudo de caso avaliativo. Os procedimentos para coleta de dados foram entrevistas semiestruturadas, observação participante, questionário e pesquisa documental. O referencial teórico foi construído em diálogo com autores de referência quanto aos pressupostos epistemológicos de avaliação educacional e avaliação curricular, tais como Brandalise (2010), Cappelletti (2002; 2010), Lewy (1979), Machado (2013), Rodrigues (1995) e Sacristán (2000; 2008; 2013), no tocante aos estudos curriculares. Os principais resultados apontaram: a análise documental possibilitou um panorama histórico da Filosofia e da Filosofia da Educação no curso da UEPG, e caracterizar os programas das disciplinas fundamentadas pela Filosofia da Educação; o currículo avaliado permitiu identificar e compreender os movimentos do currículo em relação às DCN, ao PPC, às possibilidades de modelagem, à prática docente e aos reflexos da prática; estudos em Filosofia da Educação são fundamentais para a formação do pedagogo; os conteúdos abordados desencadearam processos de reflexão, análise e aprendizagem; a relevância e contribuição da bibliografia selecionada pelos docentes para a compreensão dos conteúdos estudados. Dentre os limites identificados, destacam-se: desvalorização da presença da Filosofia e da Filosofia da Educação; os professores participantes da pesquisa consideram a importância da Filosofia da Educação dialogar com outras áreas, mas no currículo em ação isto ainda não se concretiza; os acadêmicos atribuíram os maiores percentuais para o critério regular para instrumentos de avaliação da aprendizagem, e os maiores percentuais negativos para metodologia de ensino e integração entre professores das disciplinas de Fundamentos; nem sempre os acadêmicos compreendem a complexidade da prática docente. A pesquisa confirmou que o campo da avaliação curricular está aberto para novos estudos. Intenta-se que a presente dissertação seja caminho para futuras investigações acerca da Filosofia da Educação, a partir do referencial específico sobre ensino de Filosofia [da Educação]. / This work presents the result from the curricular component Philosophy of Education. The aim of the research was analyze contributions of the subjects Philosophy of Education I and II from the curriculum of the Faculty in Pedagogy of the State University of Ponta Grossa (Universidade Estadual de Ponta Grossa – UEPG in Portuguese acronym), for professor training. The research was carried out from the following matter: What are the contributions from the curricular component Philosophy of Education that integrates the curriculum of the graduation in Pedagogy at UEPG, for pedagogue training? The following specific objectives were defined: discussing the curricular evaluation theoretical and methodological assumptions in a dialogue with reference authors in the area; presenting a historical panorama on the Education Philosophy of the Faculty in Pedagogy of the UEPG; understanding the contributions from teaching Education Philosophy by pointing its possibilities and limits for teachers initial training (pedagogue), in the Faculty in Pedagogy offered in UEPG campus. The research field was the UEPG. Participant subjects were: a) professors who lectured the subject Philosophy of Education in the faculty of Pedagogy (2005 to 2016); b) students enrolled in 2016 and 2017. Temporary clipping occurred due to the publication of resolutions 01/2002, 02/2002, 01/2005 and 02/2015 – all of them related to the professors‟ training. The research was performed in a qualitative approach, evaluative case type of study. The procedures for data collection were semi structured interviews, participant observation, questionnaire and documental research. Theoretical reference was built in dialogue with reference authors regarding to the epistemological assumptions of education and curricular evaluations, such as Brandalise (2010), Cappelletti (2002; 2010),, Lewy (1979) ), Machado (2013), Rodrigues (1995) and Sacristán (2000; 2008; 2013), related to the curricular studies. The main results pointed to: documental analysis enabled a historical panorama of Philosophy and Philosophy of Education within UEPG course, and characterizing subject programs based on Philosophy of Education; the curriculum evaluated enabled identify and understand the curriculum movement, regardind to DCN (National Curriculum Guidelines in Portuguese acronym) and to the PPC (Pedagogical Project of the course also in Portuguese acronym), to the possibilities for modeling, teaching practice and practice reflections; studies in Philosophy of Education are fundamental for the Pedagogue training; the contents approached initiated reflections, analysis and learning processes; the relevance and contribution of bibliography selected by lecturers to understand the contents studied. Among limitations identified, we highlight: Philosophy and Philosophy of education devaluation; lecturers participant in the research considered the importance of Philosophy dialogue with other areas; however, it still not happened in the current curriculum; students attributed higher percentile for regular criteria for learning evaluation instruments, and the higher negative percentile for teaching methodology and integration with the subject Fundamentals‟ lecturers; students not always understand the complexity of teaching practice. The research confirmed that curriculum evaluation field is open for new studies. We intend this research as a path for future researches on Philosophy of Education, from the specific reference about Philosophy [of Education].

Este trabalho apresenta uma análise wittgensteiniana de alguns problemas ligados ao ensino de filosofia. Tomando como ponto de partida a difícil relação entre a formação inicial do professor e a cultura escolar, esta dissertação trata as transformações a que a filosofia é submetida na passagem da academia à escola como mudanças nos usos da linguagem filosófica. Esta mudanças são esclarecidas à luz dos conceitos de jogos de linguagem e formas de vida, desenvolvidos na filosofia tardia de Ludwig Wittgenstein, como alternativa a teorias linguísticas referenciais e metafísicas. Examinando os limites das explicações que fundamentam os jogos de linguagem em geral, torna-se compreensível o aspecto do aprendizado dos jogos linguísticos da filosofia que, irredutível à compreensão de razões, reside na vontade do aprendiz que, como tal, só pode ser persuadida. Este é o viés pelo qual será enfrentada a questão didática da motivação dos alunos. Ademais, o problema da persuasão e a atenção aos usos da linguagem filosófica animam, se não um método, uma estratégia de uso da história da filosofia no ensino médio, na qual a história da filosofia se torna uma ocasião para o aluno afrontar os limites do sentido de sua forma de vida. / This work presents a Wittgensteinian analysis of some problems linked to the teaching of philosophy. Taking as starting point the difficult relationship between initial training teachers and school culture, this dissertation deals with the transformations that philosophy is subjected in passing the academy to school as shifts in the uses of philosophical language. The shifts are explained in the light of the concepts of language games and forms of life developed in the later philosophy of Ludwig Wittgenstein as an alternative to referential language and metaphysical theories. Examining the limits of the reasons that base the language games in general, it becomes understandable the aspect of the linguistic games of philosophy learning that, irreducible to the understanding of learning reasons, lay on the willingness of the learner, as such, can only be persuaded. This is the bias by which will be faced the didactic issue of student motivation. Moreover, the problem of persuasion and attention to the uses of philosophical language animate, if not a method, a strategy of using the history of philosophy in high school, in which the history of philosophy becomes an opportunity for the student to confront the limits of sense of their way of life.

Tendo como objeto a perda progressiva da autoridade do professor, esta pesquisa foca-se sobre suas condições de possibilidade e emergência no discurso pedagógico brasileiro. Por meio da análise de artigos da Revista Brasileira de Estudos Pedagógicos, publicados entre as décadas de 1940 e 1960, investiga-se o tecido discursivo que deu suporte às teorias da Escola Nova no Brasil, e suas contribuições para que uma nova imagem docente se instaurasse. A peculiaridade do contexto brasileiro, carente de um sistema nacional de educação consolidado, fez com que se aliasse aqui o velho prestígio do ofício docente, com as novas exigências da escola renovada. Progressivamente, teorias e procedimentos de cunho psicológico foram incorporadas ao discurso, transferindo a centralidade do ensino para os alunos, e reclamando ao professor uma atitude investigativa capaz de perscrutar suas personalidades. O papel docente foi então reformulado, calcado em atributos mais íntimos e pessoais, a serem cultivados via formação contínua e por uma atitude reflexiva própria. A dimensão pessoal adentrou então o coração do ensino, fazendo da interioridade a força motriz do trabalho ali realizado. Tanto o professor, como seus alunos, deveriam submeter-se às novas regulações e controles de um governo da interioridade; capaz de transferir ao domínio de si e ao auto-governo a autoridade institucional que outrora reconhecíamos por sua externalidade e intermédio do professor. / This research studies the progressive loss of the teacher´s authority, focusing on its manifestations throughout the Brazilian educational discourse. Based on the analyses of the articles from the journal Revista Brasileira de Estudos Pedagógicos, published between 1940 and 1960, we investigate the discursive scenario that supported the theories of The New School in Brazil, as well as its contributions to the rise of a new image of the teachers. In this unique context, that lacked a consolidated national education system, the reputation of the old teachers was made compatible with the new demands of the reformed school. Progressively, theories and psychological procedures were incorporated to the discourse, transferring the aim of the studies to the students, proclaiming that teachers should investigate their personalities. The teacher´s role was then reformulated, based on intimate and personal attributes, cultivated by continuous educational training as well as a reflexive attitude towards life. This personal dimension became the heart of education, transforming interiority into the driving force of the work that is carried out. Both the teacher and the students are submitted to new regulations and restraints of a government of interiority, which is capable of transferring to self-control and self-government the institutional authority that was once recognized by its exterior form and had the teacher as its mediator.

A pedagogia de John Dewey (1859-1952) é referência para compreender as alterações no pensamento e na prática do campo educacional do século XX. Suas propostas questionam o modelo escolar tradicional predominante na época, realocando a criança para o centro do processo pedagógico. Apesar de ilustre por suas contribuições à Educação, Dewey assegura seu lugar nas discussões filosóficas tanto pela amplitude temática de seu pensamento quanto pela riqueza analítica de suas ideias. Tido como um dos pioneiros do pragmatismo (ao lado de William James e C. S. Pierce), o filósofo se debruça sobre as mais prementes questões políticas e sociais de seu tempo: o avanço desenfreado do capitalismo lança uma série de novos desafios ao homem, ao mesmo tempo em que ascendem totalitarismos de esquerda e direita na Europa e na Rússia. O horizonte da emancipação humana, representado pela democracia, está sob ameaça de diferentes modos. Essa importante pauta recebe o tratamento de Dewey em escritos que transcendem as fronteiras pedagógicas. Entendemos que a pedagogia de John Dewey é melhor compreendida quando matizada pela concepção de sociedade democrática presente nessas reflexões filosóficas mais amplas. Com o intuito de delinear essa concepção, este trabalho partiu da leitura analítica de Velho e novo individualismo e Liberdade e Cultura. A primeira trata dos descompassos entre indivíduo e sociedade, acentuados diante da lógica capitalista de prevalência do interesse particular sobre o comum. A democracia aparece como forma de organização social que possibilita a harmonia desses lados, zelando tanto pela garantia do desenvolvimento do indivíduo quanto pela busca dos fins sociais. Já o segundo texto afirma que liberdade e democracia devem ser tomadas como aposta moral e não como fins naturalmente prezados pelo homem. A cultura, em interação com a natureza humana, é elemento formador de hábitos, disposições e valores. Com isso, Dewey coloca a manutenção e expansão dos ideais democráticos em mãos humanas enquanto missão que precisa ser deliberadamente empreendida. Uma sociedade livre exige uma cultura livre o que, por sua vez, só se dá pela existência de instituições sociais igualmente libertárias. Em função dessas descobertas, alguns dos principais pontos de sua reflexão pedagógica são repensados a partir de Meu credo pedagógico e Democracia e Educação. Em primeiro lugar, destacamos o papel da educação, enquanto processo social na formação da cultura da sociedade. Se a democracia é uma escolha, a educação pode beneficiar ou dificultar sua construção de acordo com o tipo de cultura que promove. Assim, a preocupação com o interesse da criança diante da matéria e da atividade escolar assume nova tonalidade, pois é expressão de sua preocupação tanto com a preservação da dimensão individual na sociedade massificada, quanto pelo repúdio a práticas antidemocráticas geradoras de sujeitos passivos e acostumados a tarefas não reflexivas. Por outro lado, cabe à escola levar o aluno a compreender-se como ser social, significando seu papel e suas ações em função dos fins da comunidade. Para Dewey, a centralidade do método pedagógico se dá porque meios são tão importantes quanto fins. A democracia não pode ser alcançada senão por meios democráticos: a escola, enquanto instituição social, não pode se furtar desse imperativo. / John Deweys (1859-1952) pedagogy is a key to comprehend changes in educational thought and practice throughout the 20th century. His propositions call in question the predominant traditional school model, shifting the child back to the center of the pedagogical process. Though well known for his contribution on Education, Dewey is present in philosophical discussions due to his wide thematic scope as well as for the analytical power of his ideas. Regarded as one of the pioneering American pragmatist, the philosopher laid effort on the most urgent political and social matters of his time: the ungoverned advance of capitalism puts at stake new challenges to mankind, as left and right-wing totalitarian systems emerge in Europe and Russia. Human emancipation, represented by democracy, is threatened in different ways. Dewey tackles this important issue in works that transcend the pedagogical field. The authors pedagogy seems to be better comprehended when contextualized by his concept of democratic society, stated in broad philosophical reflections. This dissertation clears out this conception through analytical readings of Individualism, Old and New and Freedom and Culture. The former brings out the differences between individuals and society, intensified by the prevalence of private interests over common well-being. Democracy emerges as a form of social organization which makes it possible to achieve balance between those two sides, guaranteeing both individual development and the search for social aims. The latter asserts that liberty and democracy shall be understood as moral choice, instead of as mens natural longing. Thus, Dewey understands the maintenance and expansion of democratic ideals as deliberately undertaken by human hands. A free society requires a free culture that, in its turn, can only exist through free social institutions. Having in mind these findings, some of his main pedagogical ideas from My Pedagogic Creed and Democracy and Education were revisited in this research. Firstly, the role of education is pointed out, as a social process in the formation of culture. If democracy is actually a choice, education can favor or hinder its construction according to the kind of culture it promotes. Hence, the concern for childrens interest on academic content and activities rises new implications, for it reveals an attempt to preserve the individual dimension in mass society, as well as to deny non-democratic procedures that form passive human beings, accustomed to non-reflexive tasks. On the other hand, it is the schools duty to help students understand themselves as social beings, making sense of their roles and actions on account of communal purposes. Dewey believed that pedagogical methods were important because means are as relevant as its ends. Democracy can only be reached through democratic means: school, as a social institution, cannot avoid such principle.

The philosophical and scientific teaching in the universities of 17th century Scotland has frequently been dismissed as Aristotelian and reactionary. However, there must surely have been some development during the century for the universities to have achieved as much as they did in the 18th century. It is the purpose of this study to investigate the contant of the courses in philosophy and science given at the Scottish Universities in the 17th century with a view to answering the following quesions: Was Aristotle really taught so exclusively throughout the century? Or, given that the universities did concentrate on Aristotle to a great extent, was this Aristotleianism so monolithic and unifrom as is sometimes made out? Did Scottish university teachers make any acknowledgement of the philosophical and scientific revolutions which were taking place in the 17th century? How were the universities affected by the political and religeous struggles of the century? Was the teaching the same at Aberdeen, Edinburgh, Glasgow and St. Andrews, or were some of the universities in advance of the others? The main sources for our knowledge of 17th century Scottish university teaching are student lecture notes or dictates and the graduate theses produced by the masters or regents for the students to defend at the annual laureation ceremony. the dictates and theses are supplemented by library lists, university and faculty minutes, and the reports of the numerous commissions appointed by church and state to visit the universities during the 17th century, together with papers relating to these commissions. Throughout the century the curriculum at all universities remained the same in outline, viz. 1st year: Greek; 2nd years: Logic/ metaphysics; 3rd year: Metaphysics/ Ethics; 4th year: physics. Until the 1660s the teaching in the 2nd, 3rd and fourth years consisted of commentaries on Aristotle, but the authorities cited by the regents show that they were acquainted with more 'modern' Aristotalians, e.g. Zabarella and the Coimbra commentators. Frequently the works of such authors were praised, and the library lists show that they were bought extensively. From the 1660s onwards Cartesianism entered the courses. At first the regents distrusted this new philosophy, and indeed as long as Descartes was taught in the Scottish Universities, many of the regents and visiting commissioners feared the atheistic implications of Cartesian mechanism. However, descartes was accorded warm praise in the theses and dictates for Edinburgh, St. Andrews and Aberdeen during the 1670s and 1680s. by the 1690s the enthusiasm for Descartes was beginning to decline, although some of the regents continued to teach Cartesianism into the 18th century. In Logic and Metaphysics the teaching of Locke was often adopted, and in Physics Newtonian ideas were expounded. The teaching was perhaps most conservative in Logic, where Aristotelian ideas continued to be taught by the scholastic method of debate until the beginning of the 18th century. Despite the praises of Descartes's method, and later Locke, the scheme for Logic teaching was probably based on scholastic textbooks such as those of Keckermann and Burgersdijk. In Metaphysics too scolasticism tended to predominate, but because of Scotland's religeous allegiance there are numerous quotations from and references to the works of Protestant theologians. Once commentaries on Aristotle ceased, metaphysics was divided into Metaphysics proper and Pneumatology, the two subjects frequently being separated and taught in different years of the course. the Scottis regents saw Ethics as a strictly practical science, aimed at teaching their students how to live as godly citizens. Accordingly in their Ethics teaching they tended to cite authorities less frequently than in their teaching of other subjects; instead they gave rules of conduct for their students. After the 1660s many of the regents based their teaching on Henry More, and Descartes's theory of the passions was widely accepted. Discussion of different types of justice and of natural law formed a great part of the Ethics dictates and theses, and Grotius, Cumberland and Puffendorf were all referred to. In Physics the experiments of many contempory or recent scientists were described. Robert Boyle and the Royal Society were universally praised by the regents. the work of English, French and Dutch scientists featured prominently in the lectures from the 1660s onwards, and were bought for the libraries. Cartesian physics and cosmology were taught in the last quarter of the 17th century, but by the beginning of the 18th century many of the regents had gone over to Newtonianism.the politicl and religeous upheavals in 17th century Scotland affected staff appointments in the universities. many of the regents lost their posts in 1638 and during the Civil Wars, at the Restoration, and at the revolutioanry Settlement in 1689. Unorthodoxy in their dictates and theses was frowned on, and sometimes led to dismissal. Various commissioners tried to regulate what was taught in the universities, and in the 1690s a project for a uniform course made considerable headway. however, despite this interference on part of state and church, the universities managed to preserve a fair degree of autonomy, and both their statements in answer to the commission's proposals in the 1690s and the actual content of their dictates and theses show a concern to uphold their academic integrity. The courses in the Scottish universities were sufficiently similar to enable one to talk of 17th century Scottish university education in general terms, but the universities did not always agree amongst themselves, as their comments on each other's contributions to the uniform course show. Edinburgh seems generally to have been the most advanced of the universities in its teaching, Glasgow the least. the conclusion of this survey is that university education in the 17th century was by no means as consistently uninspired as is sometimes proposed. It is true that neither the system of regenting nor the troubled stare of the country in the 17th century were conductive to a high educational standard. Nevertheless, there is some evidence of new ideas in the dictates and theses from 1600 to the 1660s, and after that date many of the regents showed themselves to be conversant with new devlopments in all fields of philosophy. By the beginning of the 18th century the way had been paved for the intellectual achievements of that century in the universities.

The field of peace education presently remains undertheorized suffusing praxis and pedagogy as foundation within the edifices of dissembling postModernity marked within the Institute of Rationality. (Re)imag(e)(in)ing critical pedagogy in a peace education-to-come, enjoins readers/writers along a putative journey through the violence of metaphysics in the fundamental question of difference bridging chiastic ethico-philososphical terrain, reconceptualizing pedagogical endeavour in ethicus obligatus to the other towards a renewing peace literacy within academe. Peace education can reconstitute the force of community on planes of difference unfolding socialis aequitus and peace, reframing the nature of our being, self and other as the appositional realm of separation/connection. The opening of peace, as concept, ethos, through critical pedagogy in/by the fashioning of discursive forms acknowledging the semio-theoretical chain constructing human social relationality proffers a solid theoretical foundation for the field of peace education, re-tracing difference across socio-ethno-politico-historical structures. Central tenets of the evolving field of peace education are reconfigured in deontological proposition through deconstruction as precursorial project in reason affording performative discourse transversing the transcendental signified, peace, in another idiom eclipsing spatio-temporal illusion, affording diachronous affirmation and revelation in a crucial luminous snapshot within the post-conflict setting of Northern Ireland concerning fundamental matters of peace and education. Peace education as constituent element of contemporary peace knowledges and principal arena for education for peace within the unconditional university is fundamentally challenged in a commitment to peace literacy to adduce and address all interwoven questions of difference, justice, peace, and education within academe. A new beginning compels another reading in presence honouring the other and Other in ethico-philosophico-pedagogy radically questioning our individual and collective rationality in relation to understandings of human social relationality and the transperformative tenets of peace education in difference through différance, cathecting presence anew while (re)configuring academe primarily concerned with difference, peace, and social justice as discursis unfolding impossibility. Consequently, the order of phallogocentricism and its sponsoring patriarchal institution that would sublimate a discourse on/of difference in substitution, as the same irrupts in the fissure another perspectivity opening through presence, presence in meaning, presence in spatiality, presence in temporality in the impossibility of the limit.

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