Orientador: Silvio Donizetti de Oliveira Gallo / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-10T19:27:00Z (GMT). No. of bitstreams: 1 Oliveira_FernandoBonadiade_M.pdf: 806298 bytes, checksum: daf31ce782fdb574aae842217a80258e (MD5) Previous issue date: 2008 / Resumo: Este trabalho pretende dar a conhecer quais são os lugares que o tema ¿educação¿ ocupa no pensamento do filósofo holandês moderno Bento de Espinosa (1632-1677). Através de uma pesquisa bibliográfico-analítica, engendrou-se uma leitura pedagógica da obra espinosana que não a concebe como fonte de fundamentos que possam servir de base para teorias pedagógicas, mas como território a ser conhecido desde a Pedagogia. Sendo que esta tarefa exigiu, previamente, a compreensão de como o espinosismo estava colocado na história, o primeiro capítulo dedica-se a mostrar as origens histórico-filosóficas do pensamento de Espinosa a partir de sua consideração da filosofia de René Descartes (1596-1650). Caracterizando a filosofia da educação cartesiana ¿ do ponto de vista epistemológico e metafísico ¿ como aquela que se funda, por meio do cogito ergo sum, em ¿primeira pessoa¿, define-se a posição filosófico-educacional de Espinosa como aquela que parte da idéia verdadeira de Deus e afirma o pensamento humano em ¿terceira pessoa¿, através do enunciado homo cogitat. Após este percurso inicial, leva-se a exame, no segundo capítulo, a presença da educação nos escritos de Espinosa. São consideradas, a esta altura, as seguintes obras: Tratado da Emenda do Intelecto, Breve Tratado, Princípios da Filosofia Cartesiana, Tratado Teológico-Político, Tratado Político e Compêndio de Gramática Hebraica. Mostrando em que medida a educação aí se faz presente, realiza-se, no terceiro capítulo, um estudo da educação exclusivamente na Ética, o livro central do filósofo holandês. O estudo chega à conclusão de que a educação perpassa todas as obras deste filósofo, atingindo sua mais detalhada e profunda expressão nesta última. Conclui-se, em termos gerais, que a educação presente no pensamento de Espinosa se revela como meio para a constituição do homem livre, isto é, aquele que vive pela condução de sua própria razão. Finalmente, este estudo apresenta três apêndices que envolvem, respectivamente, considerações sobre o léxico educacional de Espinosa, um mapa da presença do nome educatio e do verbo educare no corpus spinozanum e uma lista descritiva dos trabalhos encontrados até o ano de 2008 que têm por objetivo relacionar a filosofia de Espinosa com a educação / Abstract: This work intents to evidence which places the theme "education" takes place on Bento de Espinosa¿s philosophical thought. Throughout a bibliographic-analytic research, a pedagogical reading of espinosian work happens, which does not conceives it as a source of fundaments that could be used as a pedagogical theory base, but as a ground to be known from the Pedagogy. This task demanded, previously, a comprehension on how espinosism was placed on history; the first chapter works on showing the historical-philosophical sources of Espinosa¿s thoughts, from his consideration on René Descartes (1586 ¿ 1650). Characterizing Cartesian education philosophy ¿ from the epistemological and metaphysical point of view ¿ as one which bases itself on "fist person" (cogito ergo sum), we define the position of Espinosa¿s education-philosophical as the one which goes from the truth idea of God to a affirmation of the human though on the "third person", through the homo cogitate expression. After this initial trajectory, we take into account, on second chapter, the presence of the education on Espinosa¿s work. The following works are considered on this point: On the Improvement of the Understanding, Short Treatise, Principles of Cartesian Philosophy, A Theologico-Political Treatise, A Political Treatise and Compendium of the Grammar of the Hebrew Language. Showing how the education is presented, we accomplish, on third chapter, an exclusively education study on Ethics. The study concludes that education passes by all the works of this philosopher, going to its deepest and most specifying consideration on Ethics. We conclude, generality, that the education presented on Espinosa¿s thought revels itself, as a way for the creation of the free man, that is, the one who lives from his own reason conduction. Finally, this work presents three appendixes that include, respectively, considerations about Espinosa¿s educational lexicon, a map with the presence of the noun educatio and the verb educare on corpus espinosanum and a descriptive list of the woks found up to 2008, which the objective is to relate Espinosa¿s philosophy with education / Mestrado / Historia, Filosofia e Educação / Mestre em Educação

The complex nature of digital libraries calls for appropriate models to study user success. Calls have been made to incorporate into these models factors that capture the interplay between people, organizations, and technology. In order to address this, two research questions were formulated: (1) To what extent does the comprehensive digital library user success model (DLUS), based on a combination of the EUCS and flow models, describe overall user success in a prototype digital library environment; and (2) To what extent does a combined model of DeLone & McLean's reformulated information system success model and comprehensive digital library user success model (DLUS) explain digital library user success in a prototype digital library environment? Participants were asked to complete an online survey questionnaire. A total of 160 completed and useable questionnaires were obtained. Data analyses through exploratory and confirmatory factor analyses and structural equation modeling produced results that support the two models. However, some relationships between latent variables hypothesized in the model were not confirmed. A modified version of the proposed comprehensive plus user success model in a digital library environment was tested and supported through model fit statistics. This model was recommended as a possible alternative model of user success. The dissertation also makes a number of recommendations for future research.

Submitted to the Faculty of Education in fulfillment or partial fulfillment of the requirement for the degree of Doctor of Education In the Department of Philosophy of Education at the University of Zululand, 1997. / This study has taken shape over a period of years during which the South African education system has been influenced by radical political changes. The changes have, consequently, catalysed transformation of the lives and thought patterns of South Africans. These changes, therefore, assign to philosophy of education a dramatic and significant role in the process of social transformation as philosophy of education ought to be a guide to educational practice. This thesis centred on one broad objective, i.e. to establish the role of philosophy of education in teacher education in South Africa as there has been controversy surrounding its role in apartheid South Africa. Chapter two covers the review of literature on the nature and role of philosophy of education. Firstly, the disputes of philosophy of education are analysed. Secondly, the history of philosophy of education is discussed so as to put the study in historical perspective. Thirdly, some approaches, which give a muitifaceted nature of philosophy of education as a field of study, are analysed. Chapter three reviews philosophy of education in selected countries so that the study can be viewed in relation to international trends-Questionnaire survey, as well as informal interviews were used in this study which enabled the researcher to gain deeper understanding of and insight into the problem under investigation. Findings revealed that: (i) Philosophy of education is still fragmented, i.e., there is no co-ordination among various philosophy of education departments. (ii) Universities have oriented their philosophy of education curricula to serve the national aspirations of South Africa. However, in some universities significant sections of the 'old' philosophy of education curricula remained unchanged. (iii) Philosophy of education is not truly multicentric in nature (with the exception of one university) as African philosophy is not included in the philosophy of education curricula. (iv) The piace of philosophy of education is still secured in all universities. The above findings emphasise the need for philosophy of education departments to review their philosophies of education curricula and the way they operate. The following are the two most significant recommendations. 1. Philosophy of education departments need to collaborate with one another because of the importance of the course in teacher education. 2. African philosophy need to be a component of philosophy of education curricula in order to introduce an African perspective in this course.

This study examined the influence of John Calvin in education, as well as those influences that affected him. It examined his writings to determine if his vision, as to the scope of education and its purpose, made him an innovator. The research searched for reforms in the areas of curriculum, understanding of the teaching office, and universal education. It also looked at philosophy, economics, and labor. Schools existed in Geneva before Calvin arrived in 1536; however, they did not function in the way that Calvin would have liked. Calvin provided the elementary students with a needed text when he prepared a catechism. The students had written material that they could read and study and a systematic presentation of the basic doctrines of the Christian faith. Calvin also wanted more appropriate facilities in which the students could learn. Although his organization of the schools improved the atmosphere for learning, the building of the Academy was his dream and became his major educational achievement in the city of Geneva. Because 16th century students needed to be prepared for the new world, there was a need for curriculum change. The students were required to read many of the prominent Greek and Roman authors in the ancient languages but the student learned theology, Hebrew, poetry, dialectic and rhetoric, physics, and mathematics as well. Calvin wish to graduate a well rounded scholar who could take his or her place in society. All people were to work to their potential at their job because in doing their job they would honor God. Teachers were especially important. Those who taught would affect the quality of education. Calvin worked to provide teacher training and support. He believed that the teaching office was a special calling from God and education was a means to prepare the young person for his or her calling.

No description available.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of this dissertation is to ascertain to what extent the philosophy of Georg W. F. Hegel is influential in the formulation of the philosophy of education of William Torrey Harris. The term 'influence' is used in three different ways: First, in the straightforward sense in which Harris makes specific mention that an idea which he accepts was the direct result of his exposure to Hegel. Second, when an idea of Hegel's is accepted in toto by Harris and there is no evidence that Harris obtained the idea from any other source. Third, when an idea of Hegel's leads Harris to modify or expand it to such an extent that the idea can no longer be strictly called Hegelian. The most frequent use of the term is in the two former senses rather than in the latter problematic sense. On the basis of an examination of Harris' own intellectual and philosophical development, this work suggests that the primary area of Hegel's influence on Harris is axiological. Harris utilizes the Hegelian notion of freedom as the central notion in his philosophy of education. Underlying this notion of freedom is the category of causality, which, when viewed under the category of the understanding implies mechanistic determinism but, when viewed from the level of reason implies self-determination which is non-mechanistic. However, Harris' analysis of freedom is not exhausted by an "abstract justification," to use Hegel's term. Both Hegel and Harris insist that abstract or metaphysical freedom must be made concrete in the institutional life of the state. At this point, Harris' discussion of the major institutions of society, i.e., the family, civil society, and the state, are almost totally Hegelian. The relation of education to the state then becomes clear: Harris defines education as the process by which the individual becomes ethical--a definition which Harris takes to be originally Hegel's. The school is conceived of as that institution which enables the individual to become self-estranged or self-alienated, a necessary characteristic in the development of the ethical life. For Harris as well as Hegel the self is initially characterized as selfish. However, this quality must be overcome in order that the individual may become ethical i.e., an effective member of the state. For Harris, the central notion of an educational philosophy must be grounded in philosophy itself. However, educational philosophy also has the responsibility to formulate the means by which the philosophical objective may be implemented. For example, using Hegelian terms, Harris insists that the elementary school operates at the level of representation, the secondary school at the level of understanding, and the college at the level of reason. These three levels of education correspond generally to Hegel's categories of being, essence, and notion. However, the main function of the school is to see that the will and the intellect are trained so that they will enhance the freedom of the person. Thus, the elementary school may emphasize the training of the will, but not to the point where it would ignore the training of the intellect. On the other hand, various traditional subjects, especially the humanities, afford the student the opportunity to study the history of the intellect and the will: for example, a history of man's actions is a study of the will, while the history of philosophy is an examination of man's intellectual attempt to come to understand reality. If the school were successful in enabling the student to find truth and to act in accordance with truth, then the goal of education would be realized; that is, the student would have turned his formal or abstract freedom into substantial or concrete freedom. Harris' philosophical and educational views are critically examined on five counts: His notion of freedom, his ideas on the various levels of knowing and their relationship to education, his notion of the relationship of the self to institutional arrangements, his theory of the relationship between the school and other institutions, and finally his views on the relationship between philosophy and philosophy of education. In conclusion, it is suggested that Harris' contribution to educational philosophy lies not in the construction of a new perspective, but in the application of the Hegelian philosophy to the problem of education. / 2999-01-01

In 1839 the English Parliament first disbursed funds for the formal education of teachers. Between 1839 and the McNair Report in 1944 the institutional shape and the intellectual resources upon which teacher training rested changed profoundly. The centre of teacher training moved from theologically-based colleges to university departments of education; the primary source for understanding education shifted from theology to psychology. These changes altered the ways in which educators contemplated the nature of the child, the role of the teacher and the aim of education itself. This thesis probes such shifts within a variety of elite educational resources, but its major sources of material are ten training colleges of diverse types: Anglican, Nonconformist, Roman Catholic, and University. The period covered by this thesis is divided into three broad blocks of time. During the first period (1839-1885) formal training occurred in religious colleges, and educators relied upon Biblical narratives to understand education. This first period also saw the birth of modern psychology, whose tools educators often deployed within a religious framework. The second period (1886-1920) witnessed the growth of university-based training colleges which were secular in nature and whose status surpassed that of the religious colleges. During this period, teacher training emphasized intellectual attainment over spiritual development. During the third period (1920-1944), teachers were taught to view education from the standpoint of psychological health. The teacher's goal was the well-developed personality of each child, and academic content served primarily not to impart knowledge but rather to inform the child's own creative drives. This educational project was construed in scientific and anti-metaphysical terms. The replacement of a theological and metaphysical discourse by a psychological one amounts to a secular turn. However, this occurred neither mechanically nor inevitably. Colleges and theorists often seem to have been unaware of the implications of their emphases. This thesis contemplates explanatory models other than the secularisation thesis and raises important historical questions about institutional identity and the processes of secularisation.

The theoretical movement known under the heading of posthumanism has entered the academic field. Posthumanisms most prominent feature is to retrieve the concept of matter into the analytical framework. Matter is understood to be under-theorized within the social sciences as a result of the permeative focus upon language and discourse. A prevailing understanding of posthumanism that has been used within educational science and philosophy thus consists of moving the searchlight from language/discourse onto matter. Notably, these scholars are turning to the philosopher Karen Barad in order to spell out their posthumanistic implications. The aim of the thesis is to give an account of the philosophy of Karen Barad in contrast to other prevailing renderings of her. The analysis is carried out using a contrastive methodological approach. In this study I demonstrate how my reading of Barad differs from the scholarly readings that I choose to engage with. The results show that with an alternative conceptual understanding of Barad’s posthumanistic theory the analysis is being steered towards the entanglement of matter and discourse rather than towards the materialistic components of a posed problem. In addition, the results also show how a focus on the ontological underpinnings of Barad’s theoretical framework can give crucial contributions when it comes to understanding the generative conditions of science and knowledge-making.

Widely known definition of pedagogy as a science of education, which is a process of intentional action on the individual, doesn't accurately represent the true substance of upbringing and education according to Jan Patočka, one of the most important Czech philosopher. He asks for fundamental questions about the nature of education and their targets. Education is the foundation of humanity itself for him and it is essentially connected to philosophy. Primarily the education is the education to humanity for Patočka. It is about education, which is interpreted as a care of the soul, of the soul opened to the outside world. It should lead to awareness, it should be determined by a kind of moral idea and finally it makes us human. Patočka criticizes purely scientific and theoretical education full of positivist utilitarianism and POLYMATHIA. On the contrary, he puts the process of education and training to the field of the natural world, the world of human experience in which a person has to carry out his options and scheduling its life. The philosophy helps to orient in the natural world. Thus the education is the essence of philosophy. The thesis deals with the pedagogical and educational moments, which can be seen from Patočka's phenomenological philosophy, and it deals also with analysis of the...

Este trabalho apresenta uma reflexão sobre a relação entre a educação e a política a partir do pensamento de Hannah Arendt. Em seus escritos encontramos afirmações de separação radical entre a educação e a política, algo incomum nos discursos correntes de ambas as áreas. Apesar dessas afirmações, Arendt reflete sobre a crise da educação a partir de suas considerações sobre a política e a crise do mundo moderno, afirmando que a situação da educação é um problema político. Além disso, a autora considera a natalidade a essência da educação, conceito que também é central em sua compreensão sobre a política. Outro elemento que encontramos em seus escritos é o uso da expressão pré-política para referir-se à educação. Algumas perguntas, então, motivam as reflexões neste trabalho: o que significam, no pensamento da autora, as afirmações que distanciam tão fortemente a educação da política? Como a crise na educação pode ser tida como um problema político se estes são dois âmbitos separados? Como a natalidade conceito político em Arendt pode ser considerada por ela a essência da educação? Por que Arendt se refere a ela como sendo um âmbito prépolítico? Este trabalho, portanto, se traduz numa reflexão sobre a ideia de educação em Hannah Arendt realizada a partir do conjunto de seu pensamento político, sempre preservando a distinção estabelecida entre estes âmbitos. São apresentadas relações entre a educação e a política a partir da responsabilidade que ambas assumem pelo mundo (de maneira complementar e distinta), identificando também a condição de antecedência necessária da educação em relação à política na medida em que, ao apresentar o mundo, o conserva (para que este possa seguir sendo o palco e o centro da política). Por fim, apresentamos reflexões que revelam as razões de a crise na educação ser um problema político e que, portanto, envolve discussões de ordem política em função da abertura que a atual crise do mundo provoca. / This work introduces a reflection about the relationship between education and politics coming from the teachings of Hannah Arendt. In her writings one finds statements about a radical separation of education and politics, something unusually found in the discourse of both fields. Despite these assertions, Arendt reflects about the crisis of education from her considerations about politics and the crisis of the modern world, claiming that the current educational situation is a political problem. In addition to this, the author considers natality to be the essence of education, a concept which is also central in her understanding of politics. Another element we find in her writings is the use of the expression pre-politics to refer to education. Some questions, then, motivate the inquiries in this work: what do the assertions which so strongly set politics and education apart mean in the authors thinking? How can the crisis in education to be considered a political problem if these are two separate areas? How can natality a political concept for Arendt be considered the essence of education? Why does Arendt refer to it as being a pre-political realm? This investigation, therefore, can be translated into an inquiry about the idea of education in Hannah Arendt realized from the conjunction of her political thought, preserving the distinction between these two fields. There are considerations about the relationship between education and politics from the responsibility both take for the world (in distinct and complementary ways), respecting the precedent condition of education in relation to politics, as the former introduces the world, conserving it ( so that it can be the stage and the center of politics). Lastly, there are reflections which present the reasons why the crisis of education is indeed a political problem and henceforth involves political discussions in function of the opening promoted by the current crisis of the world.