While the story of teaching makes plenty of room for academic and social learning, the telling often leaves out some of the most important details. In this thesis, I tell the stories of four teachers — how they practice and make sense of the caring relationship in the school and how such relationships lead to moral good in people, schools, communities, and the world. The moral is centered in the ongoing dialogue about what is best in schools and the world — the good, and the relationships in which the stories are set. The method is narrative analysis and the format is a series of free verse poems. The characters tell stories of knowing and being known, meaningful dialogue, modeling, authentic care, struggle and tension, individualized attention, hope, and transformation. The conclusion is a deep imagining of possibilities, implications, and outcomes.

Made available in DSpace on 2016-06-02T19:35:29Z (GMT). No. of bitstreams: 1 TeseMJA.pdf: 14932137 bytes, checksum: c7f855128bfff4a124e53b5cb4a01be1 (MD5) Previous issue date: 2007-03-12 / Universidade Federal de Sao Carlos / This work carries through a historical survey of the creation process, installation and development of the Faculdade de Medicina de Ribeirão Preto da Universidade de São Paulo (FMRP-USP) in the period from 1948 the 1975. Part of its ampler historical context until the its more specific approach, that is, to its constituent characteristics, elements and, over all, to its social meaning. The text initiates approaching the historical antecedents of the medicine in Brazil in the end of century XIX and the beginning of the XX, giving has detached to the controls of the endemic diseases and its protagonists, the creation of the Faculdade de Medicina de São Paulo and the necessity of installation of a College of Medicine in the interior of the state of São Paulo. After that, it approaches the circumstances of the creation, installation and of the developing of the FMRP, detaching the didactic structure of the course, the faculty, the student body, the employees, the first university entrance examination, your discipline them and the departments, the developed research, the Hospital of the Clinics etc. These circumstances meet inserted in the First Part of the work. In the Second Part, in turn, are characterized and analyzed some considered problems important to help to better understand the relation between the FMRP and the society that produced it and it molded it. Beginning all this historical survey, the Theoretical Reference whose estimated beddings and had given support to the research; after all, as well as a teacher conducts an orchestra searching harmony between its integrant ones, the theoretical reference served as guide maker for the success of the set. / Este trabalho realiza um levantamento histórico do processo de criação, instalação e desenvolvimento da Faculdade de Medicina de Ribeirão Preto da Universidade de São Paulo (FMRP-USP), no período compreendido entre 1948 a 1975. Parte do seu contexto histórico mais amplo até ao seu enfoque mais específico, ou seja, às suas características, elementos constituintes e, sobretudo, ao seu sentido social. O texto se inicia abordando os antecedentes históricos da medicina no Brasil, no final do século XIX e início do XX, dando destaque aos controles das endemias e seus protagonistas, a criação da Faculdade de Medicina de São Paulo e a necessidade de instalação de uma Faculdade de Medicina no interior do estado de São Paulo. Em seguida, aborda os condicionantes da criação, instalação e do desenvolvimento da FMRP destacando a estrutura didática do curso, o corpo docente, o corpo discente, os funcionários, o primeiro vestibular, as disciplinas e os departamentos, as pesquisas desenvolvidas, o Hospital das Clínicas etc. Estes condicionantes encontram-se inseridos na Primeira Parte do trabalho. Na Segunda Parte, por sua vez, são caracterizados e analisados alguns problemas considerados importantes para ajudar a compreender melhor a relação entre a FMRP e a sociedade que a produziu e a moldou. Principiando todo este levantamento histórico, encontra-se o Referencial Teórico cujos fundamentos e pressupostos deram suporte à pesquisa; afinal, assim como um maestro rege uma orquestra buscando harmonia entre seus integrantes, o referencial teórico serviu como guia balizador para o sucesso do conjunto.

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No. of bitstreams: 1 tinetti_ca_me_mar.pdf: 926029 bytes, checksum: 0347e748c8554bf20d7f959d10d40aaf (MD5) Previous issue date: 18-02-23 / Não recebi financiamento / O texto que se apresenta é decorrente da pesquisa realizada sobre a instituição da função do Professor Mediador Escolar e Comunitário - PMEC, ocorrida de 2009 a 2017 no Estado de São Paulo e legitimada pela Resolução SE-1, de 20 de janeiro de 2011, que dispõe acerca das atribuições do Professor Mediador Escolar e Comunitário (PMEC) de acordo com o Sistema de Proteção Escolar (SPE). Os objetivos são a recuperação de aspectos históricos da criação da função e a análise de aspectos relacionados à prática desse profissional, relacionando o contexto de sua atuação com as possibilidades de mediação, bem como, ao papel desempenhado por esse profissional na construção da autonomia e protagonismo de docentes, alunos e funcionários das Unidades Escolares. A metodologia consta de estudos bibliográficos, documental e de levantamento de dados, por meio de entrevistas semiestruturadas e dissertativas, aplicadas junto aos PMECs que atuam nas escolas estaduais do município de Marília, Garça e Vera Cruz. A fundamentação teórica está referenciada em estudiosos vinculados ao materialismo histórico e dialético, nas contribuições e conceituações apontadas por Judy H. Mullet e Lorraine Stutzman Amstutz, em suas pesquisas realizadas sobre as Disciplinas Restaurativas para Escolas, bem como nas concepções da Cultura de Paz, que têm sido formuladas de modo mais compreensível e acessível a partir da Resolução da Assembleia Geral da ONU 53/243 de setembro de 1999. A hipótese é que o conhecimento das vivências correlacionadas ao dia a dia da função do Professor Mediador Escolar e Comunitário e de sua formação acadêmica contribuem na configuração da função, que requer formação integral e com conhecimentos específicos. Todavia, destaca-se que há valor na formação acadêmica deste sujeito. Como resultados da pesquisa, pode-se relatar que a formação na graduação em Pedagogia, Letras, em Psicologia, ou mesmo uma licenciatura curricular, ao menos nesse sentido, é incompleta ou fragmentada para a atuação efetiva frente às necessidades do ambiente escolar e dos seus estudantes e docentes, sendo importante o desenvolvimento de competências específicas durante este período de experiência do profissional. Os estudos teóricos indicam a necessidade de formação integral, ampliada e contínua desses professores mediadores, de forma que contribuam de maneira consistente e consciente, destacando formação cidadã e autônoma para os atores do ambiente escolar (discentes e docentes), pois, esses estarão atuando continuamente nos diversos ambientes da sociedade e acredita-se que essas vivências ocorridas no espaço da escola podem contribuir para atitudes colaborativas de cidadãos participativos e protagonistas. Constata-se em relação à tomada de decisão do Governo Estadual de São Paulo de realizar uma redução, no final do ano de 2016, do número de professores que estavam atuando na função de PMEC’s nas escolas estaduais. Como resultados da pesquisa, pode-se relatar que a formação na graduação em pedagogia ou em psicologia é insuficiente para a atuação efetiva nas necessidades do ambiente escolar de docentes e dos seus alunos, pensamos, por exemplo, na existência da Pós-Graduação em Mediação de Conflitos, ofertada por uma das frentes da Sociedade Brasileira de Inteligência Emocional. / The text presented is pinned down research carried out over the institution of the role of the School and Community Mediator Teacher - SCMT, held from 2009 to 2017 in the State of São Paulo and legitimized by the SE-1 Resolution, from January 20th, 2011, which provides for the School and Community Mediator Teacher (SCMT)'s attributions in accordance with the School Protection System (SPS). The objectives are both historical rescue of the role's creation and analysis on the aspects regarding the practice of this professional, relating the context of its playing with the possibilities of mediation; as well as the role played by this professional within the construction of the School Units teachers', students' and employees' autonomy and protagonism. The methodology has been settled down bibliographical studies and qualitative data collection, by means of semi-structured and essay questions applied to the SCMTs who already act in the state schools from Marília, Garça and Vera Cruz. The theoretical foundation is referenced by scholars who regard the historical and dialectical materialism, the attributions and conceptualizations pointed out by Judy H. Mullet e Lorraine Stutzman Amstutz, in their research performed over the Restorative Disciplines for Schools, as well as over the conceptions of Culture of Peace, which have been formulated in a more apprehensible and accessible way from the United Nations Organization's General Assembly 53/243 Resolution on, from September, 1999, which was titled: Declaration and Programme of Action on a Culture of Peace. The hypothesis is that the knowledge of the experiences correlated to the School and Community Mediator Teacher's day-to-day role and its academic education contribute to the setting of the function, which demands full formation and with specific pieces of knowledge, however, it is stood out that there is value on this subject's academic education. As a result from the research, it can be stated that the undergraduate forming in Pedagogy, Letters, Psychology, or even in a curricular license, only in this sense, is incomplete or fragmented for the effective acting on the needs of the school environment and its students and teachers, turning out to be important the development of specific competences throughout this period of professional experience. The theoretical studies indicate the need of these mediator teachers' full, extended and continuous formation, in a way they contribute in a consistent and conscious manner, standing out the citizen and autonomous formation for the school environment actors (students and teachers), once these will continuously be acting in several of the society's environments and it is believed that such experiences taken off the school space might contribute for collaborative attitudes of participative and protagonist citizens. It is still out to inform over the decision-making of São Paulo State Government towards cutting down, at the end of 2016, the number of teachers who had been acting as SCMTs in the state schools. As a result of the research, it can be said that the training in undergraduate pedagogy or psychology is insufficient to effectively act on the needs of the school environment of teachers and their students, we think, for example, of the existence of Post-Graduation in Mediation of Conflicts, offered by one of the fronts of the Brazilian Society of Emotional Intelligence.

abstract: This project offers an exploration of the constitution of English language learners (ELLs) in the state of Arizona as subjects of government through the discursive rationalities of rule that unfolded alongside the Flores v. Arizona case. The artifacts under consideration span the 22 years (1992-2014) of Flores' existence so far. These artifacts include published academic scholarship; Arizona's legislative documents and floor debate audio and video; court summaries, hearings, and decisions; and public opinion texts found in newspapers and online, all of which were produced in response to Flores. These artifacts lay bare but some of the discursive rationalities that have coagulated to form governable elements of the ELL student population--ways of knowing them, measuring them, regarding them, constituting them, and intervening upon them. Somehow, some way, students who do not speak English as their first language have become a social problem to be solved. ELLs are therein governed by rationalities of English language normalization, of enterprise, of entrepreneurship, of competition, of empowerment, and of success. In narrating rationalities of rule that appear alongside the Flores case, I locate some governmental strategies in how subjects conduct themselves and govern the conduct of others with the hope that seeing subject constitution as a work of thought and not a necessary reality will create a space for potentially unknown alternatives. Through this work, I'd like to make possible the hope of thinking data differently, rejecting superimposition of meaning onto artifact, being uncomfortable, uncertain, undefinitive, and surprised. With that, this work encourages potential paths to trod in the field of curriculum studies. / Dissertation/Thesis / Doctoral Dissertation Curriculum and Instruction 2014

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.

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.