O percurso teórico desta tese se inicia por uma reflexão de teor psicanalítico sobre a Didática Magna de Comênio, reflexão por meio da qual se pretende dar a ver as muitas \"ressonâncias\" que há entre o comeniano \"ensino de tudo a todos\" (ensino esse que, a despeito das aparências, não chega de fato a ser \"totalizante\", \"completo\", ou \"acabado\") e o \"ensino não-todo\", tal como é pensado no âmbito da Psicanálise e Educação. E ora, um ensino não-todo é precisamente o que contempla as hiâncias estruturais ao conhecimento (uma vez que este é, necessariamente, inacabável, inconcluso, não-findo etc.). Nesses termos, na medida em que um professor veicula um ensino \"inacabável e inacabado\" ou um ensino que coloca em ato o não-saber o aluno pode então encontrar espaço para se interrogar e, logo, para se implicar subjetivamente com o que lhe é ensinado (e de tal forma que se constitua para ele - muito embora em negativo ou latentemente - um saber singular a partir da transmissão de conhecimentos socialmente validados). Em outras palavras: no avesso do imprescindível ensino escolar de conhecimentos, de conteúdos, de enunciados relativos ao que é já-sabido, é crucial que tanto o professor quanto o aluno sejam invocados - a partir de diferentes posições discursivas - ao nível mesmo do desejo inconsciente que os habita, isto é, que sejam invocados em sua estrutural falta-em-saber, em suas enunciações, em sua irrepetibilidade, e sem o que a reprodução de conhecimentos manifestos - seja por parte de quem ensina ou de quem aprende - não passaria senão de massificação, de mera universalização uniformizante. Eis, assim, que um ensino não-todo demandará que o professor não se posicione como um replicador de conhecimentos públicos, já que deve ele colocar em tal ensino algo de singular, algo de seu, de sua irrepetível enunciação. Ou como diz Comênio: a erudição e os instrumentos já preparados não dispensam a viva voz do professor. E é, precisamente, essa viva voz que, em princípio, pode dar vida aos conhecimentos livrescos (os livros são nossos mestres mudos, disse Comênio), e de modo que se suscite o desejo do aluno de vir a despertar para uma nova vida tais conhecimentos públicos. Eis que nisso é que se encontra cifrada a transmissão. / The theoretical trajectory of this thesis begins with a discussion of psychoanalytic sense about Comenius´s Magna Didactics. Through this reflection we aim to demonstrate many \"resonances\" that exist between the comenian \"teach everything to everyone\" (teaching that despite appearances is not in fact \"totalizing\", \"complete\" or \"finished\") and the \"not-all teaching\", as it is thought within Psychoanalysis and Education. And so, a not-all teaching is precisely the one that contemplates the structural gaps of knowledge (since it is necessarily endless, inconclusive, non-ending, etc.). In these terms, it is as a teacher conveys an \"endless and unfinished\" teaching or a teaching that puts in act the not-knowing that the student may find chance to bring something into question and thus, imply him or herself subjectively in what is taught (and so that it constitutes to oneself - even though in \"negative\" or latently - a singular knowledge from a transmission socially validated). In other words, on the reverse of an indispensable teaching of school knowledge, the content, the statements related to what is \"already-known\", it is crucial that both teacher and student are invoked - from different discursive positions to the level of unconscious desire that dwells in them, that is to say, that they are invoked in their own structural lack of knowledge, in their utterances, in their uniqueness, and without which the reproduction of evident knowledge no matter if it is related to the one who teaches or learns would be just a massification, a mere uniforming universalization. Then, a not-all teaching will require that the teacher does not put him or herself just as a replicator of public knowledge, since he must deposit in such teaching something unique, something of his, something from its unrepeatable enunciation. Or as in Comenius: erudition and tools already prepared do not exempt the living voice of a teacher. And it is precisely this alive voice that in principle may bring life to bookish knowledge (books are our dumb masters, said Comenius), and so that can raise a students desire to awake such public knowledge to a new life. Thus, that is how transmission is cyphered.

A Dissertação trata dos valores morais que balizaram a noção de infância na Modernidade. Utiliza a Didática Magna do pastor morávio Jan Amós Comenius, escrita no século XVII, para interpretar o teor das forças (ativas ou reativas), que produziram o “bom ou o mau” da infância no processo de escolarização. Processo este, definido pela produção dos mecanismos comenianos de escolarização, ou seja, da gradação, da instrução simultânea e da ordem exata em tudo. Para isso, esta Dissertação incorpora os elementos da crítica genealógica nietzschiana sobre a moral cristã. Esses elementos são conhecidos como: ressentimento, má consciência e ideal ascético. Por meio deles, esta Dissertação segue a trajetória dos valores infantis, até chegar no seu niilismo supremo, na vontade de nada. Por isso, a infância é tratada como uma tipologia móvel, tanto na Didática Magna quanto na obra de Erasmo ou de Rousseau, uma vez que a intensidade de seus postulados morais sofreu e exerceu influências por toda a Pedagogia Moderna. Entretanto, ela procura refutar o ponto de vista histórico, a fim de ficcionar o passado, os valores, as imagens, que cristalizaram o sentimento moral em torno da noção de infância. Assim, ela também procura experimentar formas de expressão, de crítica, de conteúdo, para superar a concepção binária que produziu uma forma de ser e de pensar distante dos movimentos da vida. Ou seja, da alegria, do riso, da dança, da afirmação. / The Dissertation deals with moral values which mark out the conception os chidhood in Modernity. It uses the Didática Magna of moravian shepherd Jan Amós Comenius. It was written in the XVII century in order to interpret the drift of strength (active or reactive), wich produced the good or the bad part of childhood during the school process. This process is defined by the production of school comenian mechanisms, that is, of gradation, simultaneous instruction and precise order in everything. This Dissertation incorporates the elements of Nietzschean genealogical criticism about Cristian moral. Such elements are known as resentfulness, bad conscience and ascetic ideal. Throughout such elements, this Dissertation follows the childish value trajectory, until it reaches its supreme disbelief. For this reason, childhood is treated in both Didática Magna and Erasmo’s or Rousseau’s work as a movable form, since the intensity of its moral rules suffered and brought influences to Modern Pedagogy. However, it claims to refute the historical point of view so that the past, the values, the images, wich crystallized the moral feeling around the childhood, may be turned into fiction. Thus, it also endeavors to try ways of expression, criticism, and content in order to overcome the binary conception that has produced a way of being and thinking far away from life movements, that is, cheerfulness, laughter, dancing, affirmation.

Orientador: Silvio Ancizar Sanchez Gamboa / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-18T16:29:04Z (GMT). No. of bitstreams: 1 Oliveira_FernandoHenriqueCavalcantede_D.pdf: 1950463 bytes, checksum: 140e204b6b61745c3476daa93ac56dfe (MD5) Previous issue date: 2011 / Resumo: Este trabalho concentra-se no estudo da disciplina de Ensino Religioso na escola pública no Brasil, visando compreender os discursos, trajetórias, percalços e novos horizontes que se permitem conquistar, à luz das propostas e práticas pedagógicas vivenciadas através dos livros didáticos e de pesquisas realizadas no espaço escolar através de pesquisadores. A trajetória histórica da formação de nossa nação traz suas marcas na abordagem de um modelo de Ensino Religioso presente na contemporaneidade de nossas escolas, através da presença da religião oficial no Estado brasileiro, quando Colônia, Império e concomitante na República em suas primeiras décadas. Essa mesma trajetória, obteve como conquistas na década de 90, legislações e emendas de nossa Constituição, como também de políticas públicas das secretarias estaduais de educação para um melhor desempenho do Ensino Religioso frente à diversidade cultural e o pluralismo religioso presente em nossa sociedade. Buscando identificar essa trajetória de legislação que perpassa o nosso território brasileiro, com seus percalços e crises quanto à didática e componentes curriculares da presente disciplina, ancoramos no clássico pedagógico - Didática Magna de João Amós Comenius (1592-1670), na busca de um referencial teórico que pudesse-nos abrir novos horizontes e possibilidades de constituir em nossas escolas, uma prática que esteja à altura da realidade cultural e social que estamos inseridos, e que emergiram nossos pais e patrícios. A pedagogia comeniana implanta uma série de dispositivos discursivos sem os quais é praticamente impossível compreender a maior parte das posições pedagógicas atuais, e suas crises políticas no campo da legislação e práticas da disciplina no âmbito de nossas escolas públicas,sejam nas disciplinas cotidianas, seja no campo do Ensino Religioso, defendido aqui, como importante constituinte de nossa formação de vida, pedagógica e cultural, por trazer sua contribuição para pensar-se o ethos e o ser cidadão(ã). / Abstract: This work focuses on the study of the discipline of Religious Teaching in public schools in Brazil to understand the speeches, paths, pitfalls and new horizons which allow gain in light of the proposed pedagogical practices and experienced through the textbooks and surveys carried out at school by researchers. The history of our nation's constitution, bringing their brands in the approach of a model of Religious Teaching in the contemporary present in our schools, through the presence of religion in the Brazilian State, as Cologne, Empire and the concomitant Republic in its first decades. This same trend was obtained as achievements in the 90's, amendments and laws of our Constitution, as well as public politics of state boards of education for a better performance of Religious Teaching for the cultural diversity and religious pluralism in our present society. Trying to identify this trajectory of legislation that goes through our Brazilian territory, with its setbacks and crises as the teaching and curriculum components of this discipline, we anchored in the classic teaching - Great Didactic of John Amos Comenius(1592-1670), in search of a theoretical referential that we could open up new horizons and possibilities to build up in our schools, a practice that is up to the cultural and social realities which we operate and that our parents and fellow emerged. The comenian education deploys a series of discursive devices without which it is virtually impossible to understand the most current pedagogical positions, and political crisis in the field of legislation and practice of discipline within our public schools are as disciplines of daily life, or as in field of Religious Teaching, advocated here as an important component of our education of life, educational and cultural contribution by bringing to think about the ethos and be a citizen. / Doutorado / Historia, Filosofia e Educação / Doutor em Educação

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Au XVIIe siècle, après avoir traversé l'inhumanité d'une des guerres les plus effroyables de l'Europe, un théologien tchèque, un philosophe, un éducateur surtout, proposa une Consultation universelle pour la réforme des affaires humaines. Jan Amos Komensky (nom latinisé: Comenius) ne voulait rien de moins qu'engendrer une prise de conscience susceptible d'entraîner les femmes et les hommes, les riches et les pauvres à faire humanité par l'exercice d'une intelligence collective des fins. Faire humanité, c'est rassembler les intelligences pour un examen en profondeur des affaires humaines afin d'engendrer le goût et la décision d'abandonner la cruauté vis-à-vis de soi et de prendre enfin le chemin du soin de soi. C'est une tentative pour passer de l'inhumanité des guerres et de l'exclusion à l'humanité d'un monde soucieux de paix et de justice. Une entreprise nécessairement éthique, éducative et politique. La mesure de notre humanité est sans doute inversement proportionnelle au nombre de misérables et de malheureux que nous produisons. La détresse sociale, celle qui est à nos portes comme celle que nous exportons, parce qu'elle est exclue de la discussion, est possiblement la parole manquante, celle qui pourrait nous changer. Nous le croyons. Pour comprendre, au-delà de sa manifeste naïveté, le sens et la valeur de l'entreprise de Comenius, il est nécessaire de préciser la conception de l'être, du temps, de la liberté, de l'éducation qui sont à sa base. On sort de ce travail avec une vision qui s'oppose radicalement à la "rationalité" prégnante à l'Occident. L'obstacle premier de la généreuse entreprise du Tchèque contemporain de Descartes réside peut-être précisément dans son antagonisme avec ce que nous appelons le "rationnel". En préliminaires à notre rencontre avec Comenius, nous tenterons de dégager le problème de la détresse sociale dans sa signification sociale et symbolique. Après quoi nous récapitulerons brièvement l'histoire philosophique de l'être et de l'esprit qui mène, à travers Maître Eckhart et Nicolas de Cues, à Comenius. Cela nous conduira à examiner la position des principaux contemporains de Comenius. En deuxième partie, nous commencerons notre lecture de Comenius par une brève biographie du philosophe éducateur. Nous analyserons sa première œuvre majeure Le Labyrinthe du monde et le paradis du cœur, une anti-utopie que nous croyons déterminante pour comprendre sa pédagogie, son éthique et sa vision politique. Nous définirons ensuite ce qu'il entend par nature, homme et connaissance. Nous pourrons alors aborder sa proposition d'éducation de tous à l'exercice de la liberté. Nous terminerons cette partie en cernant les principaux éléments de son éthique en rapport avec la réforme politique qu'il espérait. Dans la dernière partie, nous tenterons une synthèse des "révolutions" apportées par Eckhart, Nicolas de Cues et Comenius en ce qui a trait à l'être, au temps et à la liberté. Ces "révolutions" changent radicalement notre compréhension de ce qu'est la pauvreté, l'exclusion et la détresse sociale. Comenius a trouvé un fameux disciple contemporain en la personne de Jan Patočka. Nous suivrons donc ce philosophe à travers sa compréhension de l'art de travailler le social afin d'arriver à la politique. Cette nouvelle compréhension de la vie politique (intelligence collective des fins) place les plus pauvres au cœur d'une révolution sociale peut-être nécessaire à la venue de notre humanité. Nous terminerons en esquissant notre point de vue sur une éthique susceptible de transformer la détresse sociale en puissance d'humanisation.

Η παρούσα διατριβή διερευνά τα καινοτόμα στοιχεία και τις προβληματικές παραμέτρους των εταιρικών σχολικών συμπράξεων, με βάση τη συμμετοχή δύο ελληνικών σχολείων σε ευρωπαϊκή σχολική σύμπραξη (Comenius 1). Στη συνέχεια, προχωρά σε σύγκριση των δύο προγραμμάτων σε σχέση με τα κριτήρια αξιολόγησης που προσδιορίστηκαν πριν την έναρξη της έρευνας. Για το σκοπό αυτό, δόθηκαν συνεντεύξεις από τους εμπλεκόμενους εκπαιδευτικούς και απαντήθηκαν ερωτηματολόγια από τους συμμετέχοντες μαθητές και τους γονείς τους. Οι μεν εκπαιδευτικοί αναφέρθηκαν σε ζητήματα όπως η ιστορία και οι στόχοι των σχολικών συμπράξεων, τα οφέλη που αποκόμισαν μαθητές και εκπαιδευτικοί, τα προϊόντα που παρήχθησαν, οι μεθοδολογικές παράμετροι που πλαισίωσαν τα εν λόγω σχέδια, η διαχείριση των συμπράξεων, η αξιολόγηση και διάδοση των σχεδίων καθώς και το μέλλον παρόμοιων πρωτοβουλιών. Οι δε μαθητές ρωτήθηκαν για τους στόχους του προγράμματος, τα οφέλη που αποκόμισαν από τη συμμετοχή τους σε αυτό, τις μεθοδολογικές παραμέτρους που συνόδευσαν την εφαρμογή των σχεδίων, ενώ προέβησαν και σε αξιολογικές κρίσεις για το περιεχόμενο και τις δραστηριότητες των εν λόγω προγραμμάτων. Οι γονείς των εμπλεκόμενων μαθητών έκαναν αναφορά στους στόχους των προγραμμάτων, τα οφέλη που αποκόμισαν τα παιδιά τους από τις συμπράξεις και το βαθμό συμμετοχής των παιδιών τους και των ιδίων στα εν λόγω προγράμματα. Σε αυτό το πλαίσιο, επιχειρήθηκε σύνθεση των αποτελεσμάτων των ποιοτικών και ποσοτικών προσεγγίσεων με τη βοήθεια της τριγωνοποίησης (εκπαιδευτικοί, μαθητές, γονείς) και για τα δύο προγράμματα, και αξιολογήθηκαν τα αποτελέσματα της έρευνας σε σχέση με τα ερευνητικά ερωτήματα. Οι ενδιαφερόμενοι συμφώνησαν σε αρκετά ζητήματα, ενώ δεν έλειψαν και οι διαφορετικές εκτιμήσεις για το περιεχόμενο και τις δραστηριότητες των εν λόγω συμπράξεων. Αν και, όπως διαπιστώθηκε, οι σχολικές συμπράξεις συνιστούν φορέα αλλαγής στο σύγχρονο σχολείο, δεν έχουν διερευνηθεί από το αρμόδιο υπουργείο οι δυνατότητες για την ενσωμάτωση των καινοτόμων στοιχείων τους στην επίσημη εκπαίδευση. Ωστόσο, είναι σαφές πως η φιλοσοφία των σχολικών συμπράξεων και των υπόλοιπων προαιρετικών προγραμμάτων βρίσκεται στη σωστή κατεύθυνση. Αυτό που πρέπει να ληφθεί υπόψη είναι το θέμα της διαχείρισης της εκπαιδευτικής αλλαγής που προτείνεται μέσω των σχολικών συμπράξεων, της δημιουργίας δομών παρακολούθησης και αξιοποίησης των δεδομένων, της συνεργασίας όλων των φορέων που εμπλέκονται στην εκπαιδευτική διαδικασία, της επιμόρφωσης των εκπαιδευτικών και της συνεπούς υποστήριξης του εγχειρήματος. / The present thesis investigates the innovative elements and the problematic parameters of school partnerships, on the basis of the participation of two Greek schools in a European school partnership (Comenius 1). Then, it continues with the comparison of two programmes in relation to the evaluation criteria determined before the beginning of the research. To this end, involved teachers were interviewed and questionnaires were answered by the involved students and their parents. The teachers referred to subjects such as the history and the objectives of school partnerships, the profits acquired by students and teachers, the products, the methodological parameters, the management of the partnerships, the evaluation and distribution of the programmes as well as the future of similar initiatives. The students were asked about the objectives of the programmes, the profits they acquired through their participation, the methodological parameters of the programmes, while they also proceeded to the evaluation of the content and the activities of the programmes in question. The parents of the involved students referred to the objectives of the programmes, the profits their children acquired through the partnerships and the degree of their own participation and their children’ s participation in the programmes in question. In this framework, what was attempted, was a composition of the results of the qualitative and quantitative approaches in the framework of triangulation (teachers, students, parents) for both the programmes, and the results of the research were evaluated in relation to the inquiring questions. The participants agreed about various subjects, while there were some different opinions about the content and the activities of the partnerships in question. Although, as it was realised, school partnerships constitute an institution of change in modern schools, the possibilities for the incorporation of their innovative elements in formal education have not been investigated by the Ministry of Education. However, it is a fact that the philosophy of school partnerships and other optional programmes is in the right direction. What should be taken into consideration, is the subject of the management of the educational change proposed through school partnerships, the formation of structures for follow-up and exploitation of data, the collaboration of all institutions involved in the educational process, the teachers’ training and the support of the effort.

Ethicsisoneofthekeytopics in Comenius'sworks. However, itispaidlittleattention these days. Theaimofthediploma thesis "TheConceptofVirtues in theWorkofJohn Amos Comenius"is to establish a clearstructureofComenius'sethics and to systematicallydescribe his concept and understandingofeachvirtue. The thesis outlinesthegroundsforComenius'sethicalthinking and givesreasonsforitsnecessity. Theworkdescribesthegoalsthatmoralbehaviourofindividuals and society shouldlead to, and explainsthenecessaryprerequisitesformoralbehaviour, especiallyprudence. Itfocuses on the term "virtue" according to theconceptofComenius. Closeattentionispaid to detailedcharacteristicsofparticularvirtues to befound in chosen prime works. Sixteenvirtues in total are dividedintotwocategories - thecategory "ethics" is a set ofvirtuesthatanindividualmaintains to himselfwhilethecategory "symbiotics" covers a set ofvirtuesmaintained in relationshipswithotherpeople. The thesis dealswiththeexpressionsofvirtues, theirpurpose, idealofhumanbehaviour, specificadvice on how to act, and oftenwithdescriptionofthecorrespondingvices. Keywords:virtue, vice, John Amos Comenius, prudence, individual, society, relationships, ethics

Pojetí výchovy u Jana Amose Komenského John Amos Comenius 's Approach to Education Petra Bochenková Jan Amos Comenius as a great thinker of the 17th century created a complete and comprehensive system that remained in his time misunderstood. After the Battle of White Mountain he was the greatest writer of emigration, philosopher, theologian, bishop of the Unity of Brethren. Last but not least, teacher and humanist. It should be appreciated Comenius theological importance of the creative effort, since the absolute top of the intellectual system is the existence of God. Throughout his working life has led to harmony and peace in the world, came up with the idea Pansophia. Pansophia trader a perfect connection and knowledge of all matters of life and the greatest possible realization of perfection. Opened the way to God. We can say that his ideas reached timelessness and especially in educational matters. Its comprehensive educational system can be applied in the field of education even today. His esteem gained mainly by its content overlaps with many, many areas of science and life. He sought to promote humanity and emphasized man as the pinnacle of God's creative efforts, which in his time represented something quite extraordinary. Preferred activity of theory and practice in all areas of life. The...

Svarbią vietą asmenybės ugdymo procese užima orumas. Reformacijos sensualistinėje J.A. Komenskio pedagogikoje orumas siejamas su dievotumu ir veikimu tam tikroje socialinėje-kultūrinėje erdvėje. Šiuolaikinės visuomenės socialinių ir kultūrinių vertybių transformacija keičia orumo dimensijas. Darbo tikslas atskleisti J.A. Komenskio orumo ugdymo procesą ir orumo transformacijas šiuolaikinėje visuomenėje. Siekiant minėto tikslo keliami uždaviniai: atskleisti orumo sampratą teologiniame, filosofiniame ir edukologiniame kontekste; aptarti J.A. Komenskio orumo ugdymo koncepciją ; išryškinti orumo transformacijos ypatumus šiuolaikinėje visuomenėje; apibūdinti šiuolaikinio jaunimo požiūrį į orumą. Tyrimo metodologijai pasitelkta krikščioniška personalistinė filosofija, atskleidžianti žmogaus buvimo būdus bei tarpusavio ryšius; vertybių filosofijos teiginiai, išryškinantys metafizinį gėrio pradmenį, kuris įtvirtina žmogaus vientisumo bei nuolatinio tapsmo idėją ir integralaus ugdymo būtinumą. Kiekybiniame tyrime dalyvavo 60 Romos katalikų ir evangelikų reformatų bei nekonfesiniai 16-18 metų jaunuoliai. Tyrimo hipotezė, kad šiuolaikinės visuomenės socialinių ir kultūrinių vertybių transformacija keičia orumo dimensijas pasitvirtino. Teorinis tyrimas parodė, kad modernioje epochoje orumo dimensiją transformuoja utilitarus individualizmas, sekuliarizacija ir moderni religija (New Age). Empirinis tyrimas atskleidė, kad krikščioniškų konfesijų respondentai transcendentinę orumo... [toliau žr. visą tekstą] / Dignity plays a major role in the process of personality’s upbringing and edification. The sensualistic pedagogy of the Reformation outlined by J. A. Comenius relates dignity to godliness and action (operation) in a certain social-cultural area. The transformation of modern society’s social and cultural values impacts and changes the dimensions of personal dignity. The aim of this paper is to show the process of the upbringing of person’s dignity according to J. A. Comenius as well as disclose the transformations of dignity in today’s society. The aim is achieved in several ways: by revealing the concept of dignity in different contexts – such as theological, philosophical and educological; by reviewing the concept of the upbringing of dignity introduced by J. A. Comenius; by emphasizing the peculiarities of dignity transformations in today’s society; by defining the attitude of today’s youth concerning the issue of dignity. The methodology of the research has been based on Christian personalistic philosophy that outlines the ways of persons being and interpersonal relationships; the statements of the philosophy of values that emphasize the metaphysic principle of the good that lays firm foundation for personality’s wholeness, the idea of constant becoming (transformation), and the necessity of integral upbringing. The quantitative research was conducted by polling 60 Roman Catholics, Evangelical Reformers and non-confessional young people, aged 16-18. The hypothesis of the... [to full text]

Pédagogie et philosophie! deux concepts indissolublement liés. L'histoire de la pédagogie est inséparable de celle de la philosophie. Cependant, avec le progrès des sciences et des techniques, la fin du XXe siècle voit apparaître pour la première fois dans cette interdépendance des deux histoires, une cassure que les siècles précédents n'avaient pas connue. Comment retrouver actuellement les fondations philosophiques de la pédagogie et refaire l'unité des relations entre pédagogie et philosophie telles qu'elles ont émergé ensemble dans la pensée philosophique et pédagogique de Platon? Telle est la question principale de cette recherche. Ce travail s'inscrit dans le cadre d'une recherche à la fois pédagogique et philosophique. Il soulève la question de la dissociation possible entre la philosophie et la pédagogie. Il se situe dans le cadre de la philosophie de l'histoire et de la culture. Il commence par définir les concepts directeurs de la thèse en vue d'examiner les fondations philosophiques de la pédagogie. Le cadre méthodologique est construit à partir de la combinaison stratégique de deux approches analytique et synthétique mises en corrélation méthodique dans l'examen des idées concernant la genèse de la pédagogie. Cela ouvre la voie à une lecture nouvelle de cette genèse. On pourra ainsi mieux comprendre l'importance et le rôle actuel de l'enseignement de la philosophie et son apport fondamental aux autres disciplines des programmes de formation. Plusieurs figures et tableaux illustrent des thématiques particulières et permettent de mieux voir l'ensemble des éléments décrits dans l'analyse de ces thématiques. Si le sens premier de cette recherche est de retrouver les fondations philosophiques de la pédagogie, son objectif ultime est de contribuer à définir, à partir de ces fondations retrouvées, de nouvelles voies d'articulation entre la philosophie et la pédagogie dans ses modes d'expression culturels actuels. C'est en cela que consiste l'originalité de cette thèse.