<p dir="ltr">The nature of success and chance in education has driven the researcher to review principals’ processes for assigning students to classrooms in Indiana schools. The complex process of placing students with teachers is a major structural procedure principals integrate each year. After a review of the literature on classroom assignment practices, the researcher noted a gap in the field of research, particularly with an instrument to review assignment practices. The study’s purpose was to create a reliable and valid instrument for gleaning information on principals’ assignment practices. The decisions that principals make regarding classroom composition have been shown to influence learning for students (Bosworth & Caliendo, 2007; Lazear, 2001) and can create bias and undesirable results for groups of students (Kalogrides et al., 2003). The created instrument allows principals, school teams, and district-level teams to review their placement practices regarding four areas: principals’ process of placement, the people involved in the assignment process, student grouping, and student characteristics. The instrument supports the opportunity to discover more equitable practices as current practices have been shown to be inequitable for various student and teacher groups (Hawkins, 2017; Kalogrides, 2013; & Redding, 2019). The instrument has the potential to support further research on the statistical significance of specific assignment practices and student achievement.  </p>

Today's early childhood programs are required to have high-quality inclusive classrooms that serve preschool children with disabilities and diverse needs employed by highly-qualified early childhood teachers. The problem of this study was to describe the current status of pre-service teachers' perspectives of their own teacher self-efficacy, philosophical beliefs, and epistemological beliefs for inclusive practices in an early childhood classroom at the conclusion of an introductory early childhood education course. The study also looked at differences by certification track- EC-6 bilingual (n = 5), EC-6 generalist (n = 8), EC-6 ESL (n = 12), and all-level SpEd (n = 7). The participants (n = 32) were a convenient sample in an Introductory to Early Childhood Education course at a Texas university. Three post-course assignments (i.e. the final self-evaluation, the post-course philosophy of education, and the post-course successful early childhood inclusive teacher drawing) were given to students in an introductory early childhood course and were subjected to content analysis and thematic analysis. The TEIP survey was used as a framework for content analysis. The group-as-a-whole, the EC-6 bilingual, the EC-6 generalists, the all-level SpEd, and the EC-6 ESL certification track participants' teacher self-efficacy perspectives content showed high teacher self-efficacious comments in regards to "classroom environment and student expectations." The all-level SpEd certification track participants' data showed high high teacher self-efficacious comments similar to the group-as-a-whole, with additional comments focused on "providing an alternative explanation or example when students are confused," and "improving the learning of a student who is failing." The group-as-a-whole philosophical perspectives focused on "safety" (in the classroom), "parent involvement," "building relationships with students and parents," "student success," and "classroom environment." EC-6 bilingual certification participants' philosophical perspectives primarily focused on "student success" and "instructional strategies." All-level SpEd certification participants focused on "parent involvement" and "classroom environment." EC-6 generalists certification participants' philosophical perspectives focused on "classroom environment," "community of learners," "parent involvement," and "collaboration with other educators." EC-6 ESL certification track participants' philosophical perspectives focused on "parent communication/parent-teacher communication" and "student success." The group-as-a-whole and all certification track epistemological perspectives focused on (a) "monitor and adjust," (b) "know your students," (c) "awareness," (d) "caring" (about your students), and (e) "teacher character traits needed." The one exception was the EC-6 generalists and all-level SpEd certification track participants adding the focus of "teaching strategies/strategies" and "informal assessments" respectively. The findings revealed that the participants' own experiences, past and present teacher models, respected individuals, and enacted course curriculum(s) influenced their teacher self-efficacy, philosophical, and epistemological perspectives. Implications from this study include adding (a) a focus on education laws and policies to the introductory early childhood course to provide a broader understanding about inclusion, (b) more enacted curriculum to include application to theory to encourage research-based/best practices in future classrooms, and (c) using a mind shift from "what is the disability" to "what is the ability" in more wholistic teacher preparation courses versus silo-track teacher preparation courses.

Master of Arts / Department of Modern Languages / Douglas Benson / The purpose of this report is to demonstrate mastery of content in the Spanish MA program in Second Language Acquisition at Kansas State University. After graduation from this program, I plan to pursue a career as a high school Spanish teacher. As evidence of content mastery, this report contains my philosophy of education, which emphasizes communicative competence in the Spanish classroom. I discuss best teaching practices in presenting and practicing Spanish vocabulary and grammar with students. The use of the target language and the integration of culture and the four language skills is designed to further my students’ development through the progression of the lesson plan, from warm-up, to input, to the activity sequence, to closure. This report also contains a rationale, or how my philosophy of education directly and specifically applies to my teaching, for a unit plan including daily lessons and related appendices on the subject of the Spanish Civil War, and outlines student learning outcomes for this unit, such as the ability to compare their home culture to the culture of the second language as well as the ability to relate art and literature to the events of the war. The topic of my unit plan is of particular interest to my students and me as wars and violence are a present reality in our world. The secondary focus of my unit plan involves the significant detrimental effects of the Spanish Civil War and well as its specific consequences in the lives of women and children.

La Théorie de l’agir communicationnel (1981), du théoricien allemand Jürgen Habermas, figure parmi les plus importants ouvrages de sociologie et de philosophie sociale du XXe siècle : son caractère universaliste, visant l’élaboration d’une théorie globale de la société occidentale moderne, en fait un écrit dont la réputation n’est plus à faire dans une diversité de champs académiques issus des sciences sociales. Toutefois, la théorie habermassienne n’a inspiré à ce jour qu’un nombre restreint d’études portant spécifiquement sur son articulation à l’éducation, que ce soit sur le plan de la nature de l’activité éducative ou encore d’une caractérisation théorique de l’éducation moderne institutionnalisée : ainsi, comment la théorie de l’agir communicationnel nous permet-elle de mieux comprendre les rouages de l’acte éducatif moderne et contemporain ainsi que l’évolution historique, politique et sociale des institutions scolaires européennes et nord-américaines? En tant que théorie de la société basée sur un renouvellement communicationnel du concept de rationalité, de quelle façon s’inscrit-elle dans une tradition philosophique éducative aux sources de l’école occidentale, et nous renseigne-t-elle sur les fondements de la relation pédagogique entre maîtres et élèves? En proposant une série de considérations à ce propos, cette thèse représente à la fois une étude des rapports entre la pensée philosophique et sociologique d’Habermas et l’éducation ainsi qu’une forte critique de celle-ci : en effet, la problématique centrale qui se dresse et subsiste à une articulation de la théorie habermassienne à différentes sphères éducatives demeure celle du statut de l’enfant dans un tel système rationaliste qui, malgré ses visées émancipatoires et libératrices pour l’acteur social, perpétue une négation de l’enfance propre au rationalisme de Platon à Kant. Dès lors, comment réfléchir l’éducation contemporaine à l’aune de la pensée habermassienne? Comment, finalement, penser l’éducation pour et contre Habermas? / The Theory of Communicative Action (1981), by the German theorist Jürgen Habermas, is among the most important works of sociology and social philosophy of the 20th century: its universal character, which aims to develop a comprehensive theory of the Western modern society, benefits from a well-established reputation in a variety of academic fields from social sciences (philosophy, sociology, anthropology, political science, law, history, ethics, etc.). However, to date, Habermas's theory has only inspired a limited number of studies in education in terms of the nature and aims of the educational activity or the theoretical characterization of institutionalized education in Modernity : thus, how does the theory of communicative action allow us to better understand the foundations of education’s historical, social and political development in Europe and North America? As a theory of society based on a communicative reinterpretation of the concept of rationality, how does Habermas's theory, as a prolongation of the educational and philosophical traditions at the sources of the Western modern school, can inform us about the mechanisms of the pedagogical relationship between teachers and students? In proposing a series of considerations to answer these questions, this thesis is both a study of the relationship between the philosophical and sociological thought of Habermas and a strong critic of his perspective : the central issue that remains unanswered from the philosopher is the child's status in such a rationalistic system that, despite its emancipatory and liberating ideals for the social actor, perpetuates a form of denial of childhood present in the rationalist tradition from Plato to Kant. How can we then reflect on contemporary education regarding Habermas's theory? How, finally, can we conceptualize education with and against Habermas?

Tucídides, ateniense, pensador político do quinto século antes de Cristo, narrou, em sua única obra, grande parte da história da Guerra do Peloponeso. Convicto de que ela seria grande e mais importante que todas as anteriores (TUCÍDIDES, I.1), o historiador antigo, seguindo o critério da própria razão, reuniu relatos, dados e informações gerais sobre a contenda e as nações envolvidas, selecionou personagens, acontecimentos e discursos para compor sua obra de criação (ROMILLY, 1998). O resultado disso é a impressão, por parte dos leitores, de que acompanharam a guerra, compreenderam suas motivações e entenderam o impacto das ações de seus personagens no desenrolar da contenda. Tal papel foi criteriosamente analisado por Tucídides, que buscou indicar ao longo de sua narrativa histórica a força da physis anthropon na condução da polis. Explorar a natureza humana como causadora da crise e da derrota de Atenas é a resposta de Tucídides para compreender o fim do Império Ateniense e marca o rompimento com a justificativa fantasiosa ou divina que constava, até então, nos registros do passado. Para mostrar isso, fizemos uso do personagem Alcibíades no contexto do debate siciliano (TUCÍDIDES, VI.9-23). Ambientado na assembleia que buscava definir os passos seguintes da Expedição à Sicília, esse debate se originou da negativa de Nícias, um dos comandantes da expedição, de os atenienses partirem em auxílio aos aliados, empregando as forças atenienses contra a Sicília; e se consumou com a resposta de Alcibíades, que ao subir à tribuna, fez a sua grande defesa diante da ekklesia. Deste debate depreende-se a figura de Alcibíades: a do orador que reúne as habilidades para conquistar a confiança de seus ouvintes e para convencê-los sobre o que é benéfico ou não à polis, incitando o medo e inflamando os ânimos dentro de uma lógica argumentativa que atravessou os impulsos e os desejos dos atenienses. As palavras que Tucídides selecionou para o discurso de Alcibíades formam a imagem de um homem intemperante, dominado pela hybris, que se propôs a governar os outros sem antes ter governado a si mesmo. Aliado a esta reflexão, tornou-se possível alargar o quadro proporcionado pelo historiador antigo, tendo em vista as conexões observadas ao longo da pesquisa entre a narrativa histórica tucidideana e as leis de Sólon e a formação do cidadão, proposta pelo Sócrates platônico. A preocupação de Sócrates é a mesma que Sólon explorou em seus versos e na elaboração das leis e é a mesma que Tucídides retratou em sua obra. Enquanto Sólon versou sobre as leis da comunidade social e política (JAEGER, 2010), Sócrates empreendeu uma missão de formar o verdadeiro cidadão para evitar que a mais justa forma de governo se degenerasse. / Thucydides, an Athenian, political thinker of the fifth century before Christ, narrated, in his only work, much of The Peloponnesian War history. Convinced that it would be great and more important than all the previous ones (THUCYDIDES, I. 1), the ancient historian, according to the criteria of his own reason, collected reports, data and general information about the strife and the nations involved, selected characters, events and speeches to compose his work of creation (ROMILLY, 1998). The result of this is the impression on the part of the readers, who accompanied the war, understood its motivations and perceived the impact of the actions of his characters in the unfolding of the strife. This role has been carefully analyzed by Thucydides, who sought to demonstrate over the course of its historical narrative the strength of the physis anthropon leading the polis. Exploring the human nature as the cause of the crisis and Athenss defeat is the response from Thucydides to understand the end of the Athenian Empire, and marks a break with the unrealistic or divine justification that was, until then, in records of the past. To demonstrate this, we have made use of the character Alcibíades in the context of the Sicilian debate (THUCYDIDES, VI.9 -23). Set up in the assembly that sought setting the following steps to the Sicilian Expedition, this debate is originated from the negative of Nícias, a commander of the expedition, from the Athenians breaking in aid to allies, undertaking the Athenian forces against the Sicily; and was consummated with Alcibíadess answer, who climbing up the tribune, made his great defense before the ekklesia. This debate makes it clear that the figure of Alcibíades: the speaker that brings together the skills to win the trust and confidence of his listeners and to convince them of what is beneficial or not to the polis, inciting fear and by exaggerating within a logical argument that crossed the impulses and the desires of the Athenians. The words that Thucydides selected for the Alcibíadess speech constituted the image of an intemperate man, dominated by hybris, who proposed governing others without having governed himself first. Allied to this reflection, it has become possible to extend the framework provided by the ancient historian, having in mind the connections observed along the research between the Thucydidess historical narrative and the Solons laws and the formation of the citizen, proposed by the platonic Socrates. Socratess concern is the same that Solon explored in his lyrics and in the drafting of laws and it is the same as Thucydides portrayed in his work. While Solon focused on the community\'s laws and social policy (JAEGER, 2010), Socrates embarked on a mission to form the true citizen to prevent the most fair form of government of degenerating.

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.

Há, entre educação e música, uma relação profunda que ultrapassa o ensino da arte. Partindo de uma perspectiva fenomenológica da interpretação e da escuta, encontramos na música estruturas míticas que permitem sustentá-la como chave metafórica para uma compreensão da atividade educacional, mediante a centralidade do ENCONTRO para ambas. A música compartilha com as outras formas de arte a capacidade mobilizadora do imaginário. Sua função simbólica retira-lhe do mundo da linguagem convencional e denotativa; sua manifestação está continuamente prenhe de sentido, desenrolando a expressão de maneira intraduzível na descrição científica. O artista oferece através de seus símbolos um devaneio cósmico, a possibilidade da descoberta de novos mundos que incrementam o Ser de seu interlocutor. Como imagem sonora, a música integra, na arquetipologia antropológica de Gilbert Durand, o conjunto de símbolos que possuem em seu âmago estruturas dramáticas, marcadas pela dialética e pelo ritmo. Acaba por se configurar, portanto, como prática crepuscular e mestiça que atrai para si reflexões variadas sob o eixo da coincidentia oppositorum (coerência dos contrários). Para se efetuar, depende da mobilização dos dois polos psíquicos complementares do animus e da anima, conforme trabalhadas por Gaston Bachelard. Os instrumentos musicais (animus) não passam de potência se não colocados em movimento pelo sopro da anima, pelo envolvimento da sensibilidade devaneante da pessoa. A abertura de um Ser selvagem (Merleau-Ponty) ao arrebatamento da música coloca-o em contato com a própria existência encarnada de quem a produziu: o sentido inaudível de um extrato audível está marcado pela presença do outro neste mundo sonoro que compartilham ouvinte e cantor. A música, assim, permite a comunicabilidade das subjetividades, um diálogo transubjetivo que escancara as vias de acesso do homem ao homem justamente o que de mais fundamental se busca em educação. Nesse sentido, pode-se afirmar que há uma dimensão educativa da música (uma vez que ela colabora para o diálogo, para uma afirmação da humanidade no homem), assim como há uma dimensão musical da educação (a construção de pessoas lentamente talhadas no tempo, a partir de uma consonância propiciada pelo acerto rítmico entre um mestre e um aprendiz). Harmonia, ritmo, ressonância são palavras que, herdadas do universo sonoro, contribuem para a compreensão da docência. Quer-se, pela educação, encontrar um andamento comum que permita transformar o conflito em diálogo e, então, que não se olvide na trajetória de professores e estudantes o fato de que ali, no cruzamento improvável, no tempo de um instante, dois caminhos se encontraram. A partir dessa troca de substâncias, no cuidado de mãos habilidosas e ouvido atento de um mestre, o discípulo edifica sua própria formação. O preparo do professor que espreita o encontro não se limita ao domínio do conteúdo lecionado nem à familiaridade com um arsenal de métodos pedagógicos que exijam que se ponha de lado a pessoa e suas especificidades. É preciso que o mestre saiba escutar o canto de um canto, o sopro do lugar que se inscreve na voz do aprendiz, e que se empenhe em sempre fortalecê-lo no encontro iniciático. / There is a deep relationship between education and music, one that surpasses the teaching of art. From a phenomenological approach to playing and listening, there can be found mythical structures in music that sustain it as a metaphor for the comprehension of educational activity, through the centrality of an encounter in both fields. Music shares with other forms of art imaginarys mobilizing ability. Its symbolic function withdraws it from the reign of conventional and denotative language; musical manifestation is continuously pregnant of meaning, unveiling expressions impossible to translate in scientific description. With symbols, the artist offers his cosmic reveries to an interlocutor who can discover new worlds that enhance his own Being. Taken as a sonorous image, music belongs to a group of symbols (according to Gilbert Durands anthropological archetypology) that holds dramatic structures in its core, which embeds it with dialectics and rhythm. Therefore, it configures itself as a crepuscular and mixed practice that attracts various reflections through the principles of coincidentia oppositorum (coherence of opposites). To be effective, it depends on the mobilization of two complementary poles of the psyche, animus and anima, as worked out by Gaston Bachelard. Musical instruments (animus) are only potency if not put in motion by a breath of anima, by the involvement of the persons dreaming sensibility. The openness of a Savage Being (Merleau-Ponty) to the enchantment of music puts him in contact with the incarnated existence of its composer: the inaudible meaning of an audible substance is engraved with the presence of an other in this sounding world shared by singer and listener. Music, thus, permit the communicability of subjects, a transubjective dialogue that opens access to man by man precisely what education pursuits as its most fundamental aspect. Accordingly, it can be argued that there is an educational dimension to music (since it favors dialogue and the affirmation of humanity in man), as wells as a musical dimension to education (the construction of persons, slowly carved through time, by a consonance created through a rhythmic agreement of a master and his apprentice). Harmony, rhythm, resonance are all words that, inherited from the universe of sound, contribute to the comprehension of teaching. One hopes to find through education a common tempo that can turn conflict into dialogue this way, throughout the lives of teachers and students, it will not be forgotten that there, in an improbable crossroad, in the fragile time of an instant, two paths met each other. From this exchange of substance, with the caring hands and diligent ears of a master, the disciple builds up his own development. The preparation of a teacher who carefully looks for an encounter is not limited to the mastery of a disciplines content, nor to the familiarity with an arsenal of teaching methods that demands putting aside the real student and his specificities. It is mandatory that the master knows how to listen to the singing of his apprentice, which holds the whisper of his birthplace. Doing so, he will be able to strengthen it throughout this initiatic meeting.

Há, entre educação e música, uma relação profunda que ultrapassa o ensino da arte. Partindo de uma perspectiva fenomenológica da interpretação e da escuta, encontramos na música estruturas míticas que permitem sustentá-la como chave metafórica para uma compreensão da atividade educacional, mediante a centralidade do ENCONTRO para ambas. A música compartilha com as outras formas de arte a capacidade mobilizadora do imaginário. Sua função simbólica retira-lhe do mundo da linguagem convencional e denotativa; sua manifestação está continuamente prenhe de sentido, desenrolando a expressão de maneira intraduzível na descrição científica. O artista oferece através de seus símbolos um devaneio cósmico, a possibilidade da descoberta de novos mundos que incrementam o Ser de seu interlocutor. Como imagem sonora, a música integra, na arquetipologia antropológica de Gilbert Durand, o conjunto de símbolos que possuem em seu âmago estruturas dramáticas, marcadas pela dialética e pelo ritmo. Acaba por se configurar, portanto, como prática crepuscular e mestiça que atrai para si reflexões variadas sob o eixo da coincidentia oppositorum (coerência dos contrários). Para se efetuar, depende da mobilização dos dois polos psíquicos complementares do animus e da anima, conforme trabalhadas por Gaston Bachelard. Os instrumentos musicais (animus) não passam de potência se não colocados em movimento pelo sopro da anima, pelo envolvimento da sensibilidade devaneante da pessoa. A abertura de um Ser selvagem (Merleau-Ponty) ao arrebatamento da música coloca-o em contato com a própria existência encarnada de quem a produziu: o sentido inaudível de um extrato audível está marcado pela presença do outro neste mundo sonoro que compartilham ouvinte e cantor. A música, assim, permite a comunicabilidade das subjetividades, um diálogo transubjetivo que escancara as vias de acesso do homem ao homem justamente o que de mais fundamental se busca em educação. Nesse sentido, pode-se afirmar que há uma dimensão educativa da música (uma vez que ela colabora para o diálogo, para uma afirmação da humanidade no homem), assim como há uma dimensão musical da educação (a construção de pessoas lentamente talhadas no tempo, a partir de uma consonância propiciada pelo acerto rítmico entre um mestre e um aprendiz). Harmonia, ritmo, ressonância são palavras que, herdadas do universo sonoro, contribuem para a compreensão da docência. Quer-se, pela educação, encontrar um andamento comum que permita transformar o conflito em diálogo e, então, que não se olvide na trajetória de professores e estudantes o fato de que ali, no cruzamento improvável, no tempo de um instante, dois caminhos se encontraram. A partir dessa troca de substâncias, no cuidado de mãos habilidosas e ouvido atento de um mestre, o discípulo edifica sua própria formação. O preparo do professor que espreita o encontro não se limita ao domínio do conteúdo lecionado nem à familiaridade com um arsenal de métodos pedagógicos que exijam que se ponha de lado a pessoa e suas especificidades. É preciso que o mestre saiba escutar o canto de um canto, o sopro do lugar que se inscreve na voz do aprendiz, e que se empenhe em sempre fortalecê-lo no encontro iniciático. / There is a deep relationship between education and music, one that surpasses the teaching of art. From a phenomenological approach to playing and listening, there can be found mythical structures in music that sustain it as a metaphor for the comprehension of educational activity, through the centrality of an encounter in both fields. Music shares with other forms of art imaginarys mobilizing ability. Its symbolic function withdraws it from the reign of conventional and denotative language; musical manifestation is continuously pregnant of meaning, unveiling expressions impossible to translate in scientific description. With symbols, the artist offers his cosmic reveries to an interlocutor who can discover new worlds that enhance his own Being. Taken as a sonorous image, music belongs to a group of symbols (according to Gilbert Durands anthropological archetypology) that holds dramatic structures in its core, which embeds it with dialectics and rhythm. Therefore, it configures itself as a crepuscular and mixed practice that attracts various reflections through the principles of coincidentia oppositorum (coherence of opposites). To be effective, it depends on the mobilization of two complementary poles of the psyche, animus and anima, as worked out by Gaston Bachelard. Musical instruments (animus) are only potency if not put in motion by a breath of anima, by the involvement of the persons dreaming sensibility. The openness of a Savage Being (Merleau-Ponty) to the enchantment of music puts him in contact with the incarnated existence of its composer: the inaudible meaning of an audible substance is engraved with the presence of an other in this sounding world shared by singer and listener. Music, thus, permit the communicability of subjects, a transubjective dialogue that opens access to man by man precisely what education pursuits as its most fundamental aspect. Accordingly, it can be argued that there is an educational dimension to music (since it favors dialogue and the affirmation of humanity in man), as wells as a musical dimension to education (the construction of persons, slowly carved through time, by a consonance created through a rhythmic agreement of a master and his apprentice). Harmony, rhythm, resonance are all words that, inherited from the universe of sound, contribute to the comprehension of teaching. One hopes to find through education a common tempo that can turn conflict into dialogue this way, throughout the lives of teachers and students, it will not be forgotten that there, in an improbable crossroad, in the fragile time of an instant, two paths met each other. From this exchange of substance, with the caring hands and diligent ears of a master, the disciple builds up his own development. The preparation of a teacher who carefully looks for an encounter is not limited to the mastery of a disciplines content, nor to the familiarity with an arsenal of teaching methods that demands putting aside the real student and his specificities. It is mandatory that the master knows how to listen to the singing of his apprentice, which holds the whisper of his birthplace. Doing so, he will be able to strengthen it throughout this initiatic meeting.

L’éducation est une relation humaine vivante et nécessaire. Tissée de valeurs et tendue vers des finalités, elle comporte une dimension intrinsèquement éthique. Elle implique d’emblée le respect de tous les êtres humains ; chacun d’entre eux, sans exception, est toujours une Personne qui doit être respectée de façon inconditionnelle et universelle dans sa dignité, dans les principes de non-nuisance et de non-violence. De plus, si l’on considère qu’éduquer consiste à agir en relation en vue de faciliter l’émergence relationnelle de chacun des sujets éduqués comme personne dans ses dimensions plurielles (par exemple morale, sociale, cognitive, citoyenne, artistique, physique), ainsi qu’à mettre en place les conditions lui permettant de cheminer vers davantage de liberté intérieure et vers un mieux-être, alors nous pouvons entrevoir que l’éducation et l’altruisme semblent intimement liés. Pourtant, la notion d’altruisme n’a pas encore été interrogée de manière explicite et spécifique en sciences et philosophie de l’éducation. Ce travail entend réparer cet oubli et consiste ainsi à construire puis à explorer une problématique de recherche portant sur l’altruisme en éducation. Cette interrogation apparaît d’autant plus légitime que l’époque actuelle, qualifiée parfois d’hypermoderne, est une période charnière caractérisée par des mutations plurielles, des promesses comme des difficultés, qui sont autant de défis à relever. Dans ce contexte, et en vue d’échapper au double piège du nihilisme et du dogmatisme, il apparaît fondamental de s’interroger sur des repères universalisables, à la fois théoriques et praxéologiques, non exhaustifs, et à réinterroger sans cesse, à propos de ce que semblent être les principales conditions, valeurs et finalités d’une relation véritablement éducative. À travers une démarche philosophique au sein des sciences de l’éducation, le parcours réflexif et spéculatif proposé mobilise les domaines de l’éthique, de l’épistémologie, de l’ontologie, de la philosophie du langage et de l’anthropologie philosophique, tout en s’articulant avec les études scientifiques ; l’investigation porte sur les liens entre l’éthique de l’éducateur et l’émergence relationnelle du sujet éduqué comme personne. L’altruisme est inconditionnel, universel et désintéressé. Il s’agit d’une vertu éthique relationnelle avec laquelle il est possible de se familiariser et de progresser durablement. C’est une intention dynamique – qui va colorer les actes de l’agent moral dans la relation avec, par et pour autrui – que l’autrui universel puisse accéder de façon durable à davantage de liberté intérieure et de bonheur. L’altruisme favorise l’instauration d’une juste et bonne distance dans la relation éducative, qui permet d’éviter les pièges de la fusion relationnelle, de la manipulation, du dressage, comme de la totale permissivité, de l’indifférence, du laxisme et de la complaisance. La démonstration logique et analytique fait apparaître progressivement que l’altruisme est au cœur des conditions de l’Éducation, ce qui pourrait participer à l’ouverture d’un nouveau regard, voire à la constitution d’un nouveau paradigme. Se dessinent alors, de manière réflexive et non moraliste, les contours possibles (philosophiques, empiriques, pédagogiques et institutionnels) d’une éthique éducative de l’altruisme qui pourrait faire l’objet d’une démarche de sensibilisation auprès des professionnels des métiers de l’éducation, mais qui ne saurait être imposée. Prenant la forme d’une invitation à philosopher soi-même, elle s’appuie sur le discernement, l’expérience et la réflexion personnelle de l’éducateur en tant qu’agent moral. Cette éthique éducative, laïque, prend forme à travers une praxis relationnelle, étroitement liée à l’avènement du dialogue dans l’intégration interlocutive et éthique du tiers personnel, d’une autorité éducative émancipatrice, ou encore du postulat d’éducabilité. / Education is a living and necessary human relationship. Interwoven with values and aiming at finalities, it entails an intrinsically ethical dimension. It implies from the outset respect for all human beings; each of them, without exception, is always a Person who must be respected unconditionally and universally in his dignity, in a harmless and non-violent way. Moreover, if we consider that educating means acting in a relationship in order to facilitate the relational emergence of each educated subject to become gradually emancipated as person through the development of his manifold dimensions (as a moral, social or cognitive subject, as a citizen, etc.), and if it means setting up the conditions allowing himself to progress towards more inner freedom and better well-being, then we can suggest that education and altruism are intimately connected. Even so, this dimension has not yet been questioned explicitly in the context of sciences and philosophy of education. This thesis intends to fill this gap and will thus consist in building and then exploring altruism in education as its research question. Such a question appears all the more legitimate since the present time, sometimes described as hypermodern, is a pivotal phase characterised by multifaceted changes, promises as well as difficulties, which are actually just as many challenges to face. In such a context, and with a view to avoiding the double pitfall of nihilism and dogmatism, it seems essential to look for both theoretical and pragmatic reference points that may be universalised (while being non-exhaustive), and which may be open to continuous questioning in relation to what appear to be the main conditions, values and goals of a truly educational relationship seem to be. Through a philosophical approach within the domain of science of education, the reflexive and speculative research path proposed here draws upon the fields of ethics, epistemology, ontology, philosophy of language and philosophical anthropology, while interacting with scientific studies; our investigation focusses on the links between the educator’s ethics and the relational development of the educated subject as a person. Altruism is unconditional, universal and disinterested. It is a relational ethical virtue with which it is possible to familiarize oneself and to achieve constant progress. It is a dynamic intention that the « autrui universel » can have lasting access to greater inner freedom and happiness: this intention will colour the acts of the moral agent in the relationship with, by and for others. Altruism allows to establish a just and adequate distance in an educational relationship, thus avoiding the pitfalls of a fusional relationship, of manipulation, or of mere training, but also the pitfalls of complete permissiveness, indifference and complaisance. Our logical and analytical demonstration reveals progressively that altruism is at the heart of the conditions of Education – a discovery that could contribute to the opening of a new perspective on education, or even to the formation of a new paradigm. In this way, we can see the reflexive and non-moralistic delineation of a possible framework (with philosophical, empirical, pedagogical and institutional dimensions) for educational ethics inspired by virtuism and directed towards altruism; professionals working in education could be made aware of this ethical approach which, however, should not be imposed on them. Indeed, this ethical framework takes the shape of an invitation to individual philosophising, and relies on the discernment, experience and personal reflexion of each educator in his quality as a moral agent. Respecting the principle of secularism, such an altruistic stance takes shape through a relational praxis and is linked to the advent of dialogue in the interlocutory and ethical integration of the personal third person, to an emancipatory educational authority, and to the postulate that it is possible to educate.

This thesis examines some of the different kinds of metaphors employed in our pedagogical practices. By using the Four Pillars of Philosophy for Children, an alternative metaphor for teaching philosophy is put forth as a viable alternative to the traditional options. This is what we can reasonably call the Rhapsode Metaphor.