O método de ensino não é indiferente à formação dos valores éticos do acadêmico de direito e da sociedade, no plano jurídico. Se o ensino jurídico for aético, formalista, árido e desconectado do todo da realidade, a reação do jurista e da sociedade perante o direito tenderá a ser igualmente aética, formalista e árida, concorrendo para o desprestígio da lei, das instituições criadoras e intérpretes dos institutos jurídicos e da própria aplicação da justiça. Daí que a implementação de um método pedagógico para o ensino do direito que possibilite a irradiação de valores éticos de alta significância, notadamente para a disciplina de Direitos e Garantias Fundamentais, na sua moderna concepção dos Direitos Humanos, deverá produzir efeitos positivos expressivos para a consciência moral e jurídica da sociedade, na elaboração, interpretação e aplicação das leis. Isto porque, na perspectiva ética, segundo a tradição filosófica clássica, há indissociável vinculação da virtude da prudentia, que é ato da inteligência voltado ao comando da ação, com a virtude da iustitia, como atitude decisiva da vontade dirigida ao reconhecimento do direito do outro, com toda a sua ampla dimensão de alteridade (iustitia est ad alterum). A adoção de um instrumento pedagógico que leve a realidade, com toda a sua contingência, concretude e dramaticidade, para a sala de aula - unindo fortemente o ser do homem à ética, na realização em plenitude tanto do indivíduo quanto da sociedade na perspectiva do bonum commune hominis e do bonum commune communitatis - deverá propiciar que o aluno abandone uma tendência à apatia e passividade em sala de aula. Tal dinamização do ensino jurídico é possível pelo \"método do caso\", pelo qual a realidade do direito, apreendida a partir de decisões judiciais em casos concretos - pela jurisprudentia, que deveria exprimir a prudentia do ius -, é objeto de reflexão e discussão em classe, deslocando-se o centro de gravidade do professor para os alunos, que passam a ocupar o núcleo do processo educativo em sala de aula. A partir do conhecimento dos casos concretos permite-se ao acadêmico de direito compreender os princípios gerais que regem o sistema jurídico e a vida em sociedade, bem como a inquirir sobre o ideal de justiça, de concepção jusnaturalista, que propugna por reconhecer o direito do outro, o que é a base da tolerância e o que possibilita a experiência humana do encontro e da convivência com o próximo. Na dimensão ética e pedagógica as afinidades do \"método do caso\" com a virtude da prudentia são magníficas. O \"método do caso\" exprime a consubstanciação, a concretização da educação para a prudentia tanto da primeira parte da virtude no sentido de se \"ver a realidade tal como ela é\", com toda a sua contingência, dramaticidade e concretude, quanto remete à outra parte do preceito moral voltada ao comando da ação em direção à atitude moralmente certa, no plano jurídico do ideal de justiça em uma situação concreta no hic et nunc da realidade. O saber jurídico é fruto da educação e da experiência prática, assim como as virtudes da prudentia e da iustitia são apreendidas ex doctrina et experimento, segundo propugna a tradição aristotélica e tomista. A hermenêutica jurídica, como ato de conhecimento, compreende um exercício intelectual de vertente técnica, mas está fundamentalmente atrelada a um juízo de caráter subjetivo, de dimensão interior de seu agente, como ato da vontade em direção à justiça comandado a partir da consciência moral. Daí a indissociável conexão entre direito e moral, na perspectiva das virtudes da prudentia e da iustitia, com todo o seu vigoroso potencial pedagógico para o ensino jurídico através do \"método do caso\", com as imensas e positivas implicações para o aprimoramento do direito, a persecução do ideal de justiça e a vida em sociedade daí decorrentes. / The methodology of education is not indifferent to the development of the ethical values of the law student and the society, on the juridical side. If law education has no ethical concerns, is formalistic, arid and not connected with reality as a whole, the reaction of the jurist and of the society before law will also tend to be without ethical concerns, formalistic and arid, nurturing the lack of prestige of law, of the institutions that create and interpret the juridical institutes and of the administration of justice itself. Therefore, the implementation of a pedagogical method of law teaching which makes it possible to irradiate ethical values of great significance, particularly in the course of Fundamental Rights and Warranties, in its modern conception of Human Rights, would lead to meaningful positive effects on the moral and legal conscience of the society, in the creation, interpretation and application of the laws. This is because, from the ethical perspective, based on the classic philosophical tradition, there is an inseparable relationship between the virtue of prudentia, which is an act of intelligence directed to the command of action, and the virtue of iustitia, as a decisive attitude towards the recognition of the right of one\'s fellow, with all its broad dimension of alterity (iustitia est ad alterum). The adoption of a pedagogic instrument which brings the reality, in its entire contingency, concreteness and graveness, to the classroom - strongly connecting man\'s being to ethics, in direction of the full realization of the individual and of the society in the perspective of the bonum commune hominis and bonum commune communitatis - should allow the student to abandon a tendency to apathy and passivity in classroom. Such dynamism in law education is feasible through the use of \"case method\", by which the reality of law, learned from court decisions in concrete cases - by the jurisprudentia, which would represent the prudentia of the ius -, is object of reflections and discussion in class, moving the centre of gravity from the professor to the students, who become the core of the education process in classroom. The knowledge of actual court cases would allow the law student to comprehend the general principles which comprise the legal system and life in society and to inquiry about the ideal of justice, of a jusnaturalist conception, which supports the recognition of the fellow citizen, which is the basis of tolerance and would allow the human experience of encounter and coexistence with the fellow human. On the ethical and pedagogical dimension, the affinities of the \"case method\" with the virtue of prudentia are magnificent. The \"case method\" expresses the consubstantiation, the completion of the education for the prudentia in relation to the first part of the virtue, headed for \"seeing reality as it is\" with all of its contingency, graveness and concretion, and with regard to the other part of the moral precept set towards commanding the action to the morally correct attitude, in the legal perspective of the ideal of justice in a concrete situation in the hic et nunc of the reality. Legal knowledge is the outcome of education and practical experience, as the virtues of prudentia and iustitia are learned ex doctrina et experimento, in accordance with the Aristotelian and Thomistic tradition. The legal hermeneutic, as an act of knowledge, follows an intellectual exercise of a technical character, but is fundamentally linked to a subjective judgment arising from the internal dimension of its agent, as an act of will towards justice, driven by the moral conscience. This results in the indissoluble connection between law and moral, from the perspective of the virtues of prudentia and iustitia, with all of their vigorous pedagogical potential for the education of law through the \"case method\", with its vast and positive implications to the improvement of law, the pursue of the ideal of justice and the life in society.

Abstract John Dewey has been widely accepted as a modern classic in educational philosophy. Dewey's general philosophy has gained new interest lately, as well. This interest reflects both a need to find alternatives for analytic and continental philosophies, as well as a need for a naturalistic critique of the modernist presuppositions of Cartesian and transcendental philosophies. Dewey's reconstructive philosophy has encouraged the approach of this study. The reconstructive approach combines the synchronic and diachronic analyses of philosophical concepts with a pragmatist critique that trusts in the power of philosophy to guide human practice. The possibility of such pragmatist critique explains the central role of pedagogy in Dewey's philosophy: Dewey saw pedagogy as a social laboratory where philosophical concepts are tested for their pragmatic potential in enhancing democratic cultural formation. The present study is guided by the central idea that the naturalistic outlook of Dewey's mature philosophy can serve as a thematic framework for contemporary philosophies of art and music. Recent readings of Dewey's work suggest important links between his pedagogy and aesthetics. If Dewey's later philosophy is examined systematically, it becomes clear that his concept of (a)esthetic experience has an important summative function; it unifies his ideas concerning epistemology, ontology, and moral theory in a "soft" naturalistic anthropologic-pedagogical perspective. Dewey finds the core of existence in the process of human growth where experience is continually transformed into culture through communicative practice. Ideally, human growth involves both an immediate, aesthetic dimension, as well as a mediated, instrumental dimension. An important function of art is to bring out the aesthetic moments of growth. With this thesis in mind, Dewey radically extends his concept of art to comprise all cultural practices that balance their means with their ends. Art educates as it is worked out in means-ends-praxis, that is, in social practice that aims both at mediate and immediate good. In the framework of Dewey's naturalistic pragmatism, art education has two crucial functions: (1) to work out the possibilities of aesthetic expression and perception in a pragmatic process of learning by doing; and 2) to point out the paradigmatic moments of meaning making in the best of art. To the philosophers of music education, Dewey's philosophy can open up a new critical horizon where both aesthetic and praxial outlooks can meet in the experimental terms of naturalistic pragmatism. / Tiivistelmä John Deweyn asema pedagogiikan klassikkona on tunnustettu jo vuosikymmeniä. Myös Deweyn laajempi filosofia on saanut osakseen uutta kiinnostusta. Tämä kiinnostus liittyy sekä vaihtoehtojen hakemiseen analyyttiselle ja mannermaiselle filosofialle että modernin filosofian kartesiolaisten ja transsendentaalisten lähtökohtien naturalistiseen kritiikkiin. Deweyn filosofialle ominainen rekonstruktiivinen lähestymistapa on innoittanut käsillä olevaa tutkimusta. Rekonstruktiivinen lähestymistapa edellyttää filosofisten käsitysten synkronisen ja diakronisen analyysin ohella pragmatistista kritiikkiä, johon liittyy luottamus filosofian voimaan ohjata inhimillisiä käytäntöjä. Pragmatistisen kritiikin mahdollisuus selittää pedagogiikan keskeisen aseman Deweyn filosofiassa. Deweylle kasvatus on laboratorio, joka tarjoaa mahdollisuuden koetella filosofisten käsitysten pragmatistista toimivuutta demokraattisen kulttuurin rakennusaineina. Tämän tutkimuksen temaattisena johtolankana toimii ajatus Deweyn myöhäiskauden naturalistisen pragmatismin soveltuvuudesta oman aikamme taide- ja musiikkikasvatusfilosofiseksi tarkastelutavaksi. Uudemmassa Dewey-tutkimuksessa onkin tuotu esiin Deweyn estetiikkaan ja pedagogiikan välisiä yhtymäkohtia. Tarkasteltaessa Deweyn myöhäiskauden filosofiaa kokonaisuutena, mikä on tämän työn tavoitteena, on lisäksi helppo huomata, että esteettisen kokemuksen käsitteellä on tärkeä asema hänen tiedonfilosofiansa, ontologiansa ja moraalifilosofiansa täydentäjänä. Deweylle inhimillisen eksistenssin ytimessä on kasvuprosessi, jossa kokemuksesta muovataan demokraattista kulttuuria kommunikatiivisessa toiminnassa. Tähän pragmatistiseen merkityksen tuoton prosessiin (ja siihen liittyvään pedagogiseen projektiin) liittyy parhaimmillaan esteettinen ulottuvuus. Kasvu sulkee sisäänsä sekä välineellisiä että välittömästi koettuja momentteja. Taiteen tärkeänä tehtävänä on tuoda esiin kasvuprosessiin liittyviä esteettisiä momentteja osana pragmaattista merkityksen tuottoa. Taide käsittääkin Deweylla kaiken kulttuurisen toiminnan, johon liittyy keinojen ja päämäärien välinen tasapaino. Kasvattavana toimintana taide on means-ends-praksista, keinonsa ja päämääränsä tasapainottavaa yhteiskunnallista käytäntöä, joka pyrkii samanaikaisesti sekä välilliseen että välittömään hyvään. Taidekasvatukselle jäsentyy Deweyn naturalistisessa pragmatismissa kaksi päätehtävää: (1) harjoituttaa esteettisen ilmaisun ja havainnon mahdollisuuksia pragmaattisessa tekemällä oppimisessa ja (2) osoittaa taiteissa kulminoituvia inhimillisen merkityksentuoton paradigmaattisia momentteja. Musiikkikasvatusfilosofeille Deweyn filosofia voi avata uuden kriittisen horisontin, jossa sekä perinteinen esteettinen näkökulma että uudempi praksiaalinen näkökulma voivat kohdata toisensa naturalistisen pragmatismin eksperimentaalisessa viitekehyksessä.

Le 26 février 1929, le philosophe américain John Dewey prononce une conférence devant un public d’étudiants et d’enseignants dans lequel il se prononce nettement en faveur de la mise en place d’une science de l’éducation, dont il développe les principales caractéristiques. La décennie qui suit va alors s’avérer d’une grande richesse intellectuelle et voir Dewey travailler ardemment à l’approfondissement et à l’élargissement de sa réflexion philosophique en direction de nouveaux champs et de nouvelles problématiques. Paradoxalement, cette période est également celle où son œuvre éducative semble la moins bien connue, en comparaison de ses premiers travaux sur le sujet, qui contribuèrent à sa renommée précoce sur le plan international. L’ambition du présent travail est donc d’étudier la réflexion éducative qu’il mène dans cette période, à la lumière du renouveau qu’elle apporte dans la compréhension globale de son œuvre. A travers la science de l’éducation, l’enjeu est alors d’observer en quoi la réflexion éducative de Dewey est susceptible de rejoindre ses théories du social et de la connaissance afin de proposer un schème d’analyse cohérent, à même de nous aider à faire face à l’inquiétude d’un monde en perpétuelle évolution. / On November 26th 1929, American philosopher John Dewey gave an address to an audience comprising students and teachers, in which occasion he advocated for the development of a Science of education and described its main features. The following decade is then one of a great intellectual wealth and sees Dewey working hard to broaden and deepen the range of his philosophical thought towards new fields and new problems to deal with. Surprisingly enough, this period also seems to be one concerning which his contribution to education appears to be of less importance, when compared to his first achievements in the field which brought him an early and international fame. The scope of our paper is accordingly to study the educational thinking entertained by Dewey at that time, at the dawn of the renewed light it sheds over the comprehensive significance of his work. Through a Science of education, our aim is then to analyze how Dewey’s educational thinking may connect to his theories of science and society in order to provide a consistent scheme of analysis, which may reveal itself helpful in facing the inquietude of a world in constant evolution.

Submitted by Nadir Basilio (nadirsb@uninove.br) on 2016-03-30T23:07:12Z No. of bitstreams: 1 Paloma De Franca Ramos.pdf: 1919442 bytes, checksum: 06aa467d01060f6d66b5b787d0913296 (MD5) / Made available in DSpace on 2016-03-30T23:07:12Z (GMT). No. of bitstreams: 1 Paloma De Franca Ramos.pdf: 1919442 bytes, checksum: 06aa467d01060f6d66b5b787d0913296 (MD5) Previous issue date: 2015-10-21 / La presente tesis pretende abordar una situación de escuela de enseñanza de la filosofía, tratando de identificar y analizar la medida para que la percepción de la contribución a la emancipación humana escuela de la filosofía enseñada por mí en el proceso formativo de la escuela secundaria en un Liceo particular de São Paulo, en la perspectiva del educador y el educando (graduados) , dando voz a los principales sujetos involucrados. Para este estudio fueron graduados de la escuela de público joven escucha que han terminado la escuela secundaria en 2011, tomando como referencia una muestra empírica formada por 7 (siete) estudiantes que se gradúan de 1 (una) escuela secundaria pública en la zona norte de la ciudad de São Paulo. Fue en su tiempo, por las lecturas teóricas de fuentes bibliográficas, y, a su vez, las afirmaciones empíricas de la materia, que fueron recogidos a través de entrevistas semiestructuradas, cuyos registros fueron clasificados y analizados a la luz de los referentes teóricos. La categoría de emancipación humana es conveniente el universo conceptual del pensamiento adorniano, particularmente de su obra Educación y Emancipación, retransmitida por las aportaciones de pensadores brasileños que trabajaban a la luz de este pensamiento (Pucci, Zuin, Deina, Quintal) así como de otros que, aunque sin este vínculo directo, afirman el carácter emancipador de la filosofía en la formación de los adolescentes en la escuela secundaria (Saviani Severino, Gallo). Se concluyó que, a pesar de las contradicciones eso escuela secundaria se enfrenta hoy en día y aunque es acto en un campo tan contradictorio como la escuela, es posible afirmar el importante papel de disciplina de la Filosofía en la formación de los jóvenes, aunque su alcance, debido a varias variables, es limitada. A pesar de esto, el papel emancipador es percibido e internalizado por tema, que facilita la reflexión sobre los conceptos y temas que impregnan el debate sobre temas de actualidad. / This work sets out to address a specific school situation philosophy of teaching in order to identify and analyze to what extent is the perception of the contribution to human emancipation of philosophy classes taught by me in the training process of high school in a particular public school São Paulo, from the perspective of the educator and the student himself (graduates), giving voice to the main subjects involved. For this study were heard young graduates from public schools who have completed High school in 2011, taking as empirical reference sample made up of seven (7) students coming from one (1) Public School high school, the north of the city of São Paulo. Proceeded in its theoretical time by readings from literature sources, and its empirical moment, used If the statements of the subjects, which were collected through semi structured interviews, whose records were categorized and analyzed in the light of theoretical references. The category of human emancipation is appropriate conceptual universe of Adorno's thought, particularly its Education and Emancipation work, supported by contributions from Brazilian thinkers who have worked in the light of this thought (Pucci, Zuin, Deina, Quintal) as well as others which, while not this direct link, we affirm the emancipatory character of philosophy in the education of adolescents in high school (Saviani, Severino, Gallo). It was concluded that despite the contradictions that high school is facing at present and although lie and act in a contradictory field as the School, it is clear the important role played by Philosophy discipline in training young people, although its scope, by account a number of variables, is limited. Nevertheless, the emancipatory role is perceived and internalized by the subjects, in that it provides a reflection on concepts and themes that permeate the debate on contemporary issues. / A presente dissertação se propôs a abordar uma situação escolar concreta de ensino de filosofia, buscando identificar e analisar em que medida ocorre a percepção da contribuição para a emancipação humana das aulas de filosofia ministradas por mim no processo formativo do ensino médio em uma determinada escola pública de São Paulo, na perspectiva do educador e do próprio educando (egressos), dando voz aos principais sujeitos envolvidos. Para este estudo foram ouvidos jovens egressos da escola pública que concluíram o ensino Médio em 2011, tomando como referência empírica uma amostra formada por 7 (sete) alunos egressos de 1(uma) escola pública de ensino médio, da zona norte da cidade de São Paulo. Procedeu-se, em seu momento teórico, mediante leituras das fontes bibliográficas, e, em seu momento empírico, utilizou dos depoimentos dos sujeitos, que foram coletados mediante entrevistas semiestruturadas, cujos registros foram categorizados e analisados à luz das referências teóricas. A categoria de emancipação humana é apropriada do universo conceitual do pensamento adorniano, particularmente de sua obra Educação e Emancipação, secundada por contribuições de pensadores brasileiros que já trabalharam à luz desse pensamento (Pucci, Zuin, Deina, Quintal) bem como de outros que, embora sem esse vínculo direto, afirmam o caráter emancipatório da filosofia na formação dos adolescentes, no ensino médio (Saviani, Severino, Gallo). Concluiu-se que, apesar das contradições que o Ensino Médio enfrenta na atualidade e apesar de se situar atuar num campo contraditório como a Escola, é possível afirmar o importante papel que desempenha a disciplina Filosofia na formação dos jovens, embora seu alcance, por conta de diversas variáveis, seja limitado. Apesar disso, o papel emancipatório é percebido e internalizado pelos sujeitos, na medida em que proporciona a reflexão sobre conceitos e temas que permeiam o debate acerca de questões contemporâneas.

Actuellement au Québec, une majorité d’électeurs ont exprimé leur mécontentement vis-à-vis du système politique actuel. Les citoyens déclarent être privés de contrôle et ressentir un manque de choix réel dans le processus politique. À l’ère du populisme croissant, cela représente une préoccupation urgente pour assurer la vitalité de notre démocratie. L’objectif de ce mémoire est d’aborder la question de l’engagement civique et de la transformation sociale et politique à partir d’une évaluation critique de la Philosophie pour enfants (PPE). La question de la recherche peut être formulée ainsi : « Comment la Philosophie pour enfants peut-elle aider à répondre aux aspirations non satisfaites qu’une majorité de citoyens ressentent à l’égard du système politique actuel ? » Afin de répondre à cette question, nous évaluons la valeur et le potentiel démocratique de la PPE à travers une théorie sociale et politique radicale. Nous nous éloignons des philosophies politiques plus « traditionnelles » pour nous intéresser au programme politique de « démocratie expérimentale » développé par Roberto Unger pour montrer comment il peut offrir un moyen d'envisager la PPE comme un moyen de perturber la simple reproduction de la structure sociale et de la rapprocher d'une activité qui le transforme à travers l'expérimentation et l'engagement collectif. Pour ce faire, nous argumentons que les pratiques et les fondements théoriques de la PPE peuvent être considérés comme compatibles avec une telle vision démocratique. Nous soutenons néanmoins que son potentiel démocratique est limité par le manque de l’aspect pratique ainsi que par l'absence de soutien institutionnel capable de permettre l'expérimentation et la collaboration collective. / Recently in Quebec, a majority of eligible voters have expressed their discontent with the current political system. Citizens say they experience disempowerment and feel a lack of real choice in the political process. In the age of rising populism, this represents a pressing concern to ensure the vitality of our democracy. The purpose of this thesis is to engage with the issue of civic engagement and social reform from the standpoint of Philosophy for children (P4C). The research question can be formulated as such: “How can P4C contribute to an effective response towards the unsatisfied aspirations that a majority of citizens feel toward the current political system?” In order to answer this question, we assess P4C’s democratic value and democratic potential through a radical social and political theory. We depart from more “traditional” political philosophies and direct our attention to Democratic Experimentalism developed by Roberto Unger to show how it can offer a way to envisage P4C as a means to disrupt the mere reproduction of the structure of society and bring it closer to an activity that transforms it through experimentation and collective engagement. To do so, we examine how P4C’s practices and theoretical underpinnings can be said to be compatible with such a vision of democratic life and how nonetheless its democratic potential is limited by the lack of practicality and the absence of institutional support capable of enabling experimentation and collective engagement.

Stereotype threat is a psychosocial dilemma experienced by members of a negatively stereotyped group in situations where they fear they may confirm the stereotype. This study examined the phenomenon in India, thereby extending previous research to another culture. In addition, with participation by students preparing to be professionals, the results are applicable to organizational settings. Ninety graduate students from a professional training institute viewed common Indian advertisements under three conditions: gender stereotypic (women depicted as homemakers), counter stereotypic (women represented as professionally employed individuals) and neutral (no reference to any gender identity). It was hypothesized that females in the stereotypic condition would be susceptible to stereotype threat effect and thus opt for problem solver over leadership role on a subsequent task, while females in the counter stereotypic condition were expected to choose leadership roles. ANOVA was employed to test for differences across the three conditions. The study also hypothesized mediation of the stereotype threat performance deficits by self-efficacy, evaluation apprehension, anxiety, role conflict, stereotype activation, father's and mother's education levels. Hierarchical multiple regression procedures as recommended by Baron and Kenny (1986) were conducted for mediational analysis. Data analysis provided partial support for the two hypotheses. In support of the stereotype threat theory, condition emerged as a significant variable influencing selection of role choice. In line with previous research, no evidence for mediation by any of the variables studied as potential mediators was found. However role conflict and evaluation apprehension may have functioned as suppressor variables that enhanced the variance in the condition-role choice relationship. The results of the study and their implications, in context of the Indian scenario, are discussed. Certain limitations are identified and suggestions made for future research.

The Thesis deals with possibility of teaching ethics. It explores philosophy of education and ethics. Basic question is whether it is even reasonable to teach ethics. Thesis also reflects the essence and nature of upbringing and education. In final chapter the thesis comes to synthesis of philosophy of education and ethics. Points of focus from previous chapters are merged together and author tries to show a path with elementary starting points. Author concludes that ethics can be taught by philosophical discussion, thinking and by combined discovery of theoretical philosophy. Ethics that grows from philosophical thinking and thinking process itself may develop the ability of students to pose important questions and deeply reflect ethical issues. They establish ethical outlook and inner understanding. They aim for uplifting the listeners, to shake their human psyche, to stir unrest in their souls. Goal of teachers of this subject is to challenge current certanties. Teachers have the possiblity to teach their students to think philosophically by introducing them to philosophical thinking, where thinking is defined as "Thinking in bigger picture". Keywords Ethics, Ethical Education, Philosophy of Education, Philosophy, Education, Philosophical Reflection, Ethical Dimension of Teaching

No description available.

1 ABSTRACT This thesis analyses the way how Janusz Korczak, in his selected works, pictures the child and his upbringing. It summarizes his philosophical principles of education, shows how his work contributes to the current pedagogy and how his ideas are actual. This work is theoretical and is based on an analysis of Korczak's texts and texts of the authors who deal with the Korczak's work. The thesis contains also current, mainly Polish, references to his pedagogical work. The thesis is divided into five chapters. The first and the second are about Korczak's life. They describe his life periods and show Korczaks in the different roles he had to live in his complex life. It deals with the pedagogical and educational philosophy of Janusz Korczak. in particular with the human dignity and children rights, their autonomy, with the image of the teacher and the educational methods that may be used to work with children. In this thesis, Janusz Korczak's personality is connected to the idea of self-sacrifice and this idea is discussed in terms of the possible motives of his self-sacrifice. KEYWORDS Social pedagogy, education, philosophy of education, dignity and rights of the child, autonomy, self-sacrifice

This is a study of the perceptions, philosophies, purpose, and effectiveness of public education in Bermuda. It includes a purposeful sample of Bermuda leaders in education, government, business, and public life. I prepared a series of questions that I used as an interview guide to obtain the opinions of participants in the study. Most participants did not provide specific information about the official philosophy, major purposes, or specific educational outcomes of the public education system since its restructuring began in 1987. Many indicated their frustration about the lack of such basic data as enrollment, graduation, and dropout rates. Nearly all interviewees (except those staff members from the Ministry of Education) agreed that the effectiveness of public schools has declined dramatically in recent years. Other findings include: Leadership in the Ministry of Education and the Department of Education has been bureaucratic and incompetent; Governmental funding of public schools has been very high, but much money has been wasted; Some public middle and secondary school principals have performed poorly, at least partly because of inadequate leadership and communication from the Ministry of Education and the Department of Education; Major problems exist regarding curriculum misalignment, teachers’ qualifications and performance, services of school counselors, lack of parental involvement in the schools, and classification and instruction of students with cognitive, physical, and emotional disabilities; and Major changes are needed to overcome existing problems, including dismissal of the least effective individuals in the Department of Education and in individual schools.