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.

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