Thesis (Ph.D.)--Indiana University, 2004. / Source: Dissertation Abstracts International, Volume: 66-01, Section: A, page: 0324. Chairs: Jean C. Robinson; Russell L. Hanson. Title from dissertation home page (viewed Oct. 12, 2006).

This thesis wants to say that Socrates was a teacher of his fellows. He engaged with them through dialogue because he cared for their wellbeing, or as he might have put it: for the state of their souls. He was an intellectual and he had an intellectualist view of people and reality. He felt that right-mindedness was reasonable; and thus he believed that learning and developing understanding brought people closer to being virtuous; to goodness; and so to mental health. Socrates was a philosopher, and he considered this to be the most prudent and exalted approach to life. He taught his fellows how to be philosophers, and he urged them as best he could to take up the philosophical stance. His form of care for others was ‘intellectualist’. He cared ‘for the souls of others’ and for his own with intellectual involvement because he believed that this was the most appropriate way. He had a view of the human soul that produced intellectualist views of what wellbeing is and how it is achieved. He himself was a humble and able thinker, and was fully devoted to being virtuous and to helping his fellows to do the same. This thesis addresses the question of what Socrates did in the agora (his aims) and how he went about doing it (his methodology). Our answer might seem obvious. One might wonder what is new about saying that Socrates was a philosopher, and that he cared for the souls of his fellows and that he urged them to become virtuous. Perhaps nothing of this is new. Nevertheless, we find that making this ‘simple’ statement about Socrates is not that simple at all. We find that in Socratic scholarship there exist a plethora of contrasting voices that make it rather difficult to formulate even such a basic description of what Socrates did. We do not wish to create a novel and different reading of Socrates. We do not think that this is even possible after civilization has been interpreting Socrates for millennia. We do not see innovation for its own sake as desirable. We prefer clear understanding to the eager ‘originality’. Therefore rather, our aim with this work is to defend and clarify a very basic picture of Socrates as an educator. We see this work as clearing away clutter so as to begin our life-long study of Socratic thought and action: by laying a foundation with which we can read Socratic works and discern their meaning.

A dissertação, a partir de oito pequenos ensaios, busca questionar a pertinência e a preeminência do discurso médico em relação ao saber do professor e ao trabalho em sala de aula, propondo a discussão dos seus efeitos e aventando uma alternativa epistêmica e discursiva fundamentada na experiência do ordinário. O escritor francês Georges Perec – no pequeno ensaio Aproximações do quê? e na obra A vida, modo de usar – alerta sobre o potencial das descrições da vida ordinária e exibe tal atitude de interrogar o habitual e vê-lo como portador de informações sobre nós mesmos. No âmbito do pensamento filosófico, o trabalho tardio de Wittgenstein refere-se ao desejo por generalidades e desprezo pelo caso particular como estando na base de obscuridades filosóficas. Além disso, os argumentos contrários à tese de que sentenças a respeito de eventos mentais são redutíveis a sentenças sobre estados neurofisiológicos também nos conduziram ao que é ordinário, comum, habitual. Para perfazer esse argumento, servimo-nos do acervo gerado por um curso de extensão universitária para professores de atendimento educacional especializado e de sala de aula regular envolvidos com alunos considerados público-alvo da educação especial. O principal dispositivo dessa formação era construir narrativas sobre a vida escolar, escritas e recebidas como se fossem cartas. Uma vez acionado o artefato ordinário da carta – e evocada, por meio dela, uma potência do cotidiano, do senso comum como forma de saber –, algo distinto das maneiras tradicionais de conceber o que é conhecimento na educação especial e nos processos inclusivos parece deixar-se perceber, refundando, talvez, os termos do compromisso com a prática pedagógica. Escapar ao reducionismo do pensamento naturalista, do qual participa o ideal médico, passa por outra forma de construir conhecimento em educação e pelo fortalecimento da figura do professor. Estão em jogo diferentes perspectivas epistemológicas cujos desdobramentos são também éticos e políticos. / This master thesis, assembled from eight little essays, seeks to question the relevance and the supremacy of the medical discourse in relation to educator’s knowledge and practice at the classroom, proposing a discussion about its effects and an analysis of an epistemic and discursive alternative founded in the experience of commonness. The French writer Georges Perec – in his little essay Approches de quoi? and in his major work La vie, mode d’emploi (Life: A User’s Manual) – warn us about the potential of everyday life descriptions and show us the gesture of interrogating the habitual, the ordinary, seeing it as the vehicle of information about ourselves. Amidst philosophical thought, the late work of Ludwig Wittgenstein refers to our desire for generalities and our disregard to particular cases as aspects that can overshadow our own philosophical investigations. Besides that, the contrary arguments usually employed to disqualify the thesis that sentences and propositions about mental events are reducible to sentences about neurophysiological states would also led us to a recognition of commonness and the everyday life. To conclude this argument, we resort to the collection that resulted from an academic extension course given to special education teachers that, in their jobs, were involved with students considered the aim of special education. The main device of this academic extension course was to construct narratives about the school life, written and received, as they were letters. Once the common artifact of the letter was put into motion – evoking with it the potential of the everyday life and the commonsense as a form of knowledge – something very distinct from the traditional ways of understanding the status of knowledge in special education and on the inclusive processes seemed to let itself be noted, refunding perhaps the own terms and foundations through pedagogic practices is compromised. To escape from the naturalistic and reductionist thinking – in which is subscribed the medical ideal – involves the recognition of another form of achieving knowledge in education and the fortification of the role of the educator. Are at stake different epistemological perspectives whose unfolding’s are also ethical and political.

Made available in DSpace on 2014-06-11T19:28:18Z (GMT). No. of bitstreams: 0 Previous issue date: 2007-08-06Bitstream added on 2014-06-13T20:57:48Z : No. of bitstreams: 1 cavallarifilho_r_me_mar.pdf: 408781 bytes, checksum: 99224190f5e4dd088326de1ff24ed7e1 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / John Dewey buscou revolucionar a educação escolar por meio de uma reconstrução filosófica e cultural. Ele procurou resolver um problema secular da filosofia: dualidades estabelecidas tanto com o idealismo quanto com o empirismo. E articulou a filosofia da educação em outros termos lógicos, estéticos e morais, priorizando a relação entre filosofia e realidade social. A filosofia de Dewey está amparada no conceito de experiência. Experiência significa mudança, mas teremos uma mudança simplesmente mecânica ou física, avisa Dewey, se não atentarmos aos significados das nossas ações, que emergem do ambiente. Quando estabelecemos uma relação significativa com o ambiente, é sinal de que a experiência se tornou reflexiva. A educação escolar consiste em expandir, enriquecer, fazer crescer os significados da vida. O professor deve se ater ao desenvolvimento individual de cada aluno. Ao professor cabe analisar igualmente o ambiente e as suas direções. Isso implica não apenas a análise e escolha dos melhores métodos de ensino e aprendizagem, mas leva o professor a atentar à sua própria experiência. A sua influência nos hábitos dos alunos suscita problemas de ordem moral e intelectual, impondo o conhecimento moral como uma resposta à separação entre uma formação centrada na aquisição de conhecimentos empíricos e técnicos das ciências exatas, físicas e biológicas e uma formação humanista e racional das ciências humanas, mais voltada para o trabalho conceitual. O método individual deweyano que leva em conta a experiência do professor faz do ensino uma arte. Em face dessa perspectiva pragmatista, concluímos que é possível pensar atualmente a experiência reflexiva deweyana diante do empobrecimento da experiência, contrariando as críticas ao seu pensamento. No presente, é latente a preocupação com o empobrecimento da experiência que transcende... / In our interpretative perspective, John Dewey worked in the field of Philosophy and Education, in the first half of the XX Century, with the term experience, to whom it was the continuity of the relation between an agent and his environment, which both would come out physiologically, emotionally, and intellectually modified. This is what we call unity of experience in Dewey thought. It is a respond to the diagnosis of the impoverishment of experience inside the critical tradition of John Dewey. He highlighted the importance of growing in the relation between giving meaning and communicated them to a community. The meaning of the term experience and the possibility to reflect and communicate our experiences, nowadays, has become a glowing problem to contemporary debate in philosophy and philosophy of education. Such problem mirrors the tension regarding the harms that the Modern project of knowledge imposed to actual life: the experience reduced itself to the empiric and the knowledge that mirrored the experience has reduced itself to the scientific knowledge and technologies. These characteristics represent the criticism from Critical Theory tradition of the Frankfurt School in what became so called impoverishment of experience. The existential emptiness is part of the scenario that Modernity helped to construct. The philosopher Max Horkheimer arose from such tradition of the diagnosis of the impoverishment of experience and imposed to the Deweyan Pragmatism one of the hardest criticism of the XX Century, by approaching positivism and pragmatism. Dewey, sad Horkheimer, contributed to the impoverishment of experience by reflecting in his philosophy a social dualism. We are looking forward to respond to Horkheimer criticism and to bring Dewey s philosophy to help us to think our educational problems in the present. Nowadays, there are at least two researches that continue the Deweyan project... (Complete abstract, click electronic access below)

A dissertação, a partir de oito pequenos ensaios, busca questionar a pertinência e a preeminência do discurso médico em relação ao saber do professor e ao trabalho em sala de aula, propondo a discussão dos seus efeitos e aventando uma alternativa epistêmica e discursiva fundamentada na experiência do ordinário. O escritor francês Georges Perec – no pequeno ensaio Aproximações do quê? e na obra A vida, modo de usar – alerta sobre o potencial das descrições da vida ordinária e exibe tal atitude de interrogar o habitual e vê-lo como portador de informações sobre nós mesmos. No âmbito do pensamento filosófico, o trabalho tardio de Wittgenstein refere-se ao desejo por generalidades e desprezo pelo caso particular como estando na base de obscuridades filosóficas. Além disso, os argumentos contrários à tese de que sentenças a respeito de eventos mentais são redutíveis a sentenças sobre estados neurofisiológicos também nos conduziram ao que é ordinário, comum, habitual. Para perfazer esse argumento, servimo-nos do acervo gerado por um curso de extensão universitária para professores de atendimento educacional especializado e de sala de aula regular envolvidos com alunos considerados público-alvo da educação especial. O principal dispositivo dessa formação era construir narrativas sobre a vida escolar, escritas e recebidas como se fossem cartas. Uma vez acionado o artefato ordinário da carta – e evocada, por meio dela, uma potência do cotidiano, do senso comum como forma de saber –, algo distinto das maneiras tradicionais de conceber o que é conhecimento na educação especial e nos processos inclusivos parece deixar-se perceber, refundando, talvez, os termos do compromisso com a prática pedagógica. Escapar ao reducionismo do pensamento naturalista, do qual participa o ideal médico, passa por outra forma de construir conhecimento em educação e pelo fortalecimento da figura do professor. Estão em jogo diferentes perspectivas epistemológicas cujos desdobramentos são também éticos e políticos. / This master thesis, assembled from eight little essays, seeks to question the relevance and the supremacy of the medical discourse in relation to educator’s knowledge and practice at the classroom, proposing a discussion about its effects and an analysis of an epistemic and discursive alternative founded in the experience of commonness. The French writer Georges Perec – in his little essay Approches de quoi? and in his major work La vie, mode d’emploi (Life: A User’s Manual) – warn us about the potential of everyday life descriptions and show us the gesture of interrogating the habitual, the ordinary, seeing it as the vehicle of information about ourselves. Amidst philosophical thought, the late work of Ludwig Wittgenstein refers to our desire for generalities and our disregard to particular cases as aspects that can overshadow our own philosophical investigations. Besides that, the contrary arguments usually employed to disqualify the thesis that sentences and propositions about mental events are reducible to sentences about neurophysiological states would also led us to a recognition of commonness and the everyday life. To conclude this argument, we resort to the collection that resulted from an academic extension course given to special education teachers that, in their jobs, were involved with students considered the aim of special education. The main device of this academic extension course was to construct narratives about the school life, written and received, as they were letters. Once the common artifact of the letter was put into motion – evoking with it the potential of the everyday life and the commonsense as a form of knowledge – something very distinct from the traditional ways of understanding the status of knowledge in special education and on the inclusive processes seemed to let itself be noted, refunding perhaps the own terms and foundations through pedagogic practices is compromised. To escape from the naturalistic and reductionist thinking – in which is subscribed the medical ideal – involves the recognition of another form of achieving knowledge in education and the fortification of the role of the educator. Are at stake different epistemological perspectives whose unfolding’s are also ethical and political.

abstract: This philosophical inquiry explores the work of philosophers Gilles Deleuze and Félix Guattari and posits applications to music education. Through the concepts of multiplicities, becoming, bodies without organs, smooth spaces, maps, and nomads, Deleuze and Guattari challenge prior and current understandings of existence. In their writings on art, education, and how might one live, they assert a world consisting of variability and motion. Drawing on Deleuze and Guattari's emphasis on time and difference, I posit the following questions: Who and when are we? Where are we? When is music? When is education? Throughout this document, their philosophical figuration of a rhizome serves as a recurring theme, highlighting the possibilities of complexity, diverse connections, and continual processes. I explore the question "When and where are we?" by combining the work of Deleuze and Guattari with that of other authors. Drawing on these ideas, I posit an ontology of humans as inseparably cognitive, embodied, emotional, social, and striving multiplicities. Investigating the question "Where are we?" using Deleuze and Guattari's writings as well as that of contemporary place philosophers and other writers reveals that humans exist at the continually changing confluence of local and global places. In order to engage with the questions "When is music?" and "When is education?" I inquire into how humans as cognitive, embodied, emotional, social, and striving multiplicities emplaced in a glocalized world experience music and education. In the final chapters, a philosophy of music education consisting of the ongoing, interconnected processes of complicating, considering, and connecting is proposed. Complicating involves continually questioning how humans' multiple inseparable qualities and places integrate during musical and educative experiences. Considering includes imagining the multiple directions in which connections might occur as well as contemplating the quality of potential connections. Connecting involves assisting students in forming variegated connections between themselves, their multiple qualities, and their glocal environments. Considering a rhizomatic philosophy of music education includes continually engaging in the integrated processes of complicating, considering, and connecting. Through such ongoing practices, music educators can promote flourishing in the lives of students and the experiences of their multiple communities. / Dissertation/Thesis / Ph.D. Music Education 2013

Trabalho de pesquisa teórica que parte de conceitos e idéias de Hannah Arendt em seu artigo intitulado \"Reflexões sobre Little Rock\". Neste artigo é proposta a separação entre educação e política a fim de garantir a preservação da autoridade na escola. Nesta dissertação descreve-se a ascensão da esfera social e a substituição da ação pelo conformismo, fenômeno que coincide com uma crise de autoridade no mundo moderno. Em seguida, examina-se o que Arendt entende por política através da configuração desta esfera da vida humana, comparando-se a Antiguidade e a Era Moderna, momento em que a autoridade desaparece da política. Estabelece-se a relação destes fenômenos à crise da educação e propõe-se a separação da educação e da política. Retoma-se o papel da educação nas democracias e conclui-se que se o objetivo da educação nas democracias é preparar as novas gerações para conservar e renovar o mundo, a autoridade e o contato com a tradição devem ser mantidos na escola. / This theorist research starts from the concepts and ideas of Hanna Arendt article named \"Reflections on Little Rock. This article proposes the dissociation between education and politics, in order to guarantee the preservation of the authority at the school. In this Master Thesis it is described the ascension of the social sphere and the substitution of action instead of compliance, phenomenon that comes together with the crisis of the authority in the Modern World. After that, it is investigated what Arendt understands about politics through the configuration of this human life sphere, comparing the Old Ages with the Modern Ages, period when the authority disappears from the politics. It is established the relation of these phenomena with the crisis of education and it is proposed the dissociation of education and politics. This Thesis recovers the role of education in the democracies and it concludes that the education target is to prepare the new generation to maintain and renovate the world. The authority and the contact with the tradition must be kept at school.

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

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

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