Made available in DSpace on 2014-06-11T19:31:45Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-10-21Bitstream added on 2014-06-13T20:42:34Z : No. of bitstreams: 1 trevisan_md_dr_mar.pdf: 611808 bytes, checksum: 860b1d4c33a2885ebfff51a6ec182cc5 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta pesquisa, Lógica pragmática e educação: experiência e linguagem em Dewey e Peirce, é uma análise da filosofia pragmatista, com destaque aos aspectos enunciados no título, concernentes ao legado de Dewey e às relações de aproximação e contraste que este mantém com os escritos de Peirce. O percurso investigativo, ao buscar contribuir para as pesquisas sobre os fundamentos teóricos do pragmatismo deweyano, poderá auxiliar o profissional de educação, no sentido de subsidiá-lo em uma reflexão acerca dos alicerces de uma filosofia da experiência, como a pragmática, o que poderá levá-lo a rever posturas tradicionais, tais como a supervalorização dos conteúdos e da memória, frente à rotina escolar. Nosso problema de pesquisa diz respeito à notável ausência de estudos concernentes à influência da filosofia de Peirce sobre a descrição do processo de conhecer em Dewey; inquietação que, ao ordenar nossa investigação, fê-la revelar-se um aporte teórico que pode nos socorrer com relação à indiferença do estudante frente ao processo educativo. Nas análises empreendidas, procuramos descrever de que modo a linguagem viabiliza a experiência (e vice-versa), cujo ambiente se constitui física e culturalmente. As relações entre a lógica e o pensamento reflexivo foram enunciadas em diversos aspectos, capitaneadas pela inferência – núcleo de toda ação inteligente, segundo o autor –. O símbolo revelou-se um operador cognitivo central neste processo, em consonância com a descrição semiótica de Peirce, que concebia aquele signo como realização de terceiridade, em sua tríade mais importante: ícone / índice / símbolo. Embora não tenhamos analisado a teoria peirceana com a mesma amplitude da lógica de Dewey... / This research, Pragmatic logics and education: experience and language, according to Dewey and Peirce, is an analysis of the pragmatic philosophy, highlighting the enunciated aspects in the title, concerning to the legacy of Dewey and the relations of approximation and contrast that Dewey maintains with the papers of Peirce. The investigative route, when searching to contribute for the researches about the theoretical basis of deweyan pragmatism, might help the education professional, referring to supporting him on a reflection about the basis of a philosophy of experience, as the pragmatic, which will lead him to rethink about traditional attitudes, such as the super valorization of the contents and memory in relation to the scholastic routine. Our problem of research refers to the notable absence of studies concerning the influence of the philosophy of Peirce about the description of the process of knowledge according to Dewey; inquietation, that, when directing our investigation, made it be revealed as an theoretical apport, which can help us, referring to the indifference of the student concerning the educational process. On the analyses elaborated, we tried to describe how the language enables the experience (and vice versa), whose environment is constituted physically and culturally. The relations between logics and the reflexive thought were enunciated in several aspects, conducted by the inference – nucleus of all the intelligent action, according to the author –. The symbol demonstrated to be a central cognitive operator in this process, in accordance with the semiotic description of Peirce, which conceived that sign as the realization of the thirdness, in his most important tryad: icon / index / symbol. Although we have not analyzed the theory of Peirce with the same amplitude of the logics of Dewey... (Complete abstract click electronic access below)

Made available in DSpace on 2014-11-10T11:09:46Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-02-25Bitstream added on 2014-11-10T11:58:23Z : No. of bitstreams: 1 000793617.pdf: 859708 bytes, checksum: f4b6eb6e6b54756bc50b224af0b50e83 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O cinema é utilizado na educação, mas como recurso didático para atingir um objetivo educacional previamente determinado. Esta pesquisa tem como objetivo analisar as possibilidades de se recorrer ao cinema na educação, em razão de suas qualidades estéticas, mais especificamente em virtude da possibilidade de apropriação de determinadas obras cinematográficas por parte de professores, de modo a lhes proporcionar uma experiência qualitativa e reflexiva nos termos assinados por John Dewey. Para tal, abordaremos o cinema como parte de uma poética educacional que, indo além dos aspectos intelectuais, procura integrar os aspectos morais, éticos e estéticos do ser humano. Dessa perspectiva, por intermédio do método hermenêutico, analisaremos conceitualmente a estética, experiência qualitativa e pensamento reflexivo, tomando como referencial teórico a obra de Dewey. Concomitantemente, discutiremos a concepção de cinema estabelecendo relações com a análise do pensamento deweyano. Assim, verificaremos as potencialidades do cinema para alcançar uma experiência qualitativa e reflexiva sobre questões éticas. / Cinema has been used in education, although in an instrumental way, as a didactic resource to reach a previously determined educational aim. This research will analyze the possibility of utilizing for education the esthetic qualities provided by cinema. Specifically, I will explore the possibility of teachers using selected films to provide to students a unique visual and auditory opportunity to observe and discuss a particular qualitative and reflective experience, along the lines recommended by Dewey. In order to accomplish this, I will discuss cinema as a component of the poetic of education, approaching the intellectual, moral, esthetical and ethical aspects of human beings. In that perspective, through the hermeneutic method, I will analyze and conceptualize esthetic, qualitative experience and reflective thought using Dewey as a reference. Following this, I will discuss in depth the concept cinema The expected result is to verify the potentiality of cinema to provide a first quality qualitative and reflective experience about ethic’s questions.

Most contemporary commentaries on the ethical thought of William James and John Dewey attempt to fit them into the framework of contemporary ethics. On such readings, many of James and Dewey’s most distinctive ethical concerns fade away so that they seem interested, above all, in meta-ethical questions about the nature of moral judgment and in normative questions about moral deliberation. Foregrounding the influence of Ralph Waldo Emerson on both these thinkers, this dissertation attempts to provide fresh interpretations of the ethical thought of James and Dewey. The locus of James’ most important ethical thought, I argue, comes in his religious writings, where he attempts to find ethical resources in religious belief that help us respond to the problems of suffering and uncertainty: the problem of how to acknowledge the suffering of others, and the problem of how to act with ethical conviction in the absence of social approval for one’s actions. Dewey’s most important work in ethics, I argue, is located in his rich and sophisticated theory of habit, where he reworks the Aristotelian tradition of virtue ethics to emphasize the contingency of our habitual systems and the importance of the ideal of growth.

This thesis addresses a recent development of elementary school children. Curriculum shifted from societal need toward the particular interests and needs of children is supported by the author.

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Indiana University-Purdue University Indianapolis (IUPUI) / John Dewey’s account of human individuality blends various ideas that cut across many of his works. In “Time and Individuality,” Dewey discusses the essence of the individual as “temporal seriality.” In Human Nature and Conduct, he talks about the self as a collection of habits that change throughout one’s life. In A Common Faith, Dewey calls the whole self an ideal. Furthermore, Dewey addresses the issue of one’s individuality being threatened if one falls victim to mechanistic and mindless routines; that is, when routine shrouds one’s daily activities, moral and intellectual growth is stunted. Ensnarement in routine is the mechanization of daily activities that unfold in an uninspired and lethargic manner. Although Dewey discusses how individuality can be threatened, his thoughts on the subject nonetheless turn on the idea that if life is to be meaningful, one must learn to express one’s individuality. For Dewey, the authentic expression of individuality is art. But, how does one express one’s individuality? Are there any tools within Dewey’s philosophy that can be used to ensure the perpetuation of one’s individuality. The impetus for this thesis is to provide an analysis of key texts that are not only relevant to Dewey’s account of human individuality, but that are also relevant to Dewey’s instrumentalism. Through close textual analysis, I will seek to highlight elements in Dewey’s philosophy that can be used to ensure the continuation of one’s individuality. The following question will thus serve as a guide throughout this inquiry: “If human individuality can be threatened and even lost, what are some practical ideas in Dewey’s philosophy that can be used to ensure the perpetuation of one’s individuality?”

En 1951, dans une ultime réintroduction à Expérience et nature , John Dewey proposait d'y remplacer le concept d'expérience par celui de culture, ce dernier constituant un socle solide sur lequel établir sa philosophie. Si cela révèle une certaine in fluence de l'anthropologie culturelle , cette thèse vient démontrer que ce socle sur lequel Dewey édifie sa philosophie, et notamment sa philosophie politique, est la philosophie de la culture de Hegel. Centrée autour de son concept de Bildung, la philosophie hégélienne de la culture est ancrée dans un naturalisme et un historicisme que Dewey reprend à sa manière et dans son contexte, non sans avoir adressé quelques critiques à Hegel et à la philosophie en général. La critique de Dewey est d'abord et avant tout celle de l'absolutisme qui a pour corrélat la critique d'un certain brutalisme politique hégélien, mais le pragmatiste états-unien, n'a nié Hegel que pour mieux le conserver. Cette thèse reconstruit ainsi le fil d'une philosophie de la culture portée par Hegel, puis Dewey, explicitant les rapports de l'esprit à la culture et de la culture à la nature qu'énoncent leurs philosophies. Cette thèse expose ensuite la conception deweyenne du politique et de la démocratie afin de montrer comment celui-ci pense l'interaction de la culture et du politique dans le but infiniment reconduit de savoir ce que l'on fait. / In 1951, John Dewey wrote a re-introduction to Experience and Nature, explicitly saying he should replace the concept of experience by the concept of culture, on which his philosophy should be based. If this choice reveals the influence of cultural anthropology over John Dewey, the current thesis demonstrates how Dewey's philosophy, and especially his political philosophy, was actually based on Hegel's philosophy of culture. Built on the concept of Bildung, Hegel's philosophy of culture is rooted in naturalism and historicism, two features that characterize Dewey's philosophy in its own way, although it also contains criticisms addressed to Hegel, and to philosophy in general. Focusing on absolutism and what he calls Hegel's political brutalism, Dewey's criticisms negate Hegel's philosophy only to better preserve it. This thesis intends to reconstruct a philosophy of culture that goes from Hegel to Dewey, making explicit the link between spirit and culture and between culture and nature as found in them. We then expose Dewey's political philosophy and his conception of democracy to show how he thinks the interaction of culture and politics in the ever-renewing goal of knowing what we do.

The purpose of this dissertation is to better understand the formative import of the relationships between adults and the young in their corresponding roles as teachers and students between the first year of kindergarten and the last grade of high school (K-12 education). My approach to this issue is twofold: First, I argue that it is imperative that educators effectively recognize the personhood of students within K-12 schools. Second, I define schools as formative communities organized for the purpose of furthering the moral growth of students. These arguments will be supported by a theoretical framework articulated around the concepts of the personhood of students, the interpersonal stance in education, moral growth, and schools as formative communities. I propose a characterization of these four interrelated concepts based on an analysis of Stephen Darwall’s philosophical work on respect, dignity, and the second-person standpoint; Aristotelian virtue ethics and character education; and John Dewey’s philosophy of education, especially in his conceptions of growth, community, participation, and the moral nature and aims of education. I conclude by theorizing schools as communities organized towards the fundamental purpose of fostering the moral growth of students, and argue that this purpose requires engaging students to fully participate of school life as persons. In studying some of the most basic questions about K-12 schooling from the perspective of philosophy of education, it is my intent to produce a framework that is conceptually well-grounded and clear enough to provide practical guidance for school teachers and leaders.

It is the purpose of this thesis to define and explain the educational philosophy of instrumentalism as developed by John Dewey.