Made available in DSpace on 2016-07-27T13:54:48Z (GMT). No. of bitstreams: 1 GIZELE GERALDA PARREIRA ELIAS.pdf: 1450986 bytes, checksum: c3ba980bba095ae4222d7af1d477b07b (MD5) Previous issue date: 2005-09-12 / This research tries to achieve a systematic reflection of the purpose of Matthew Lipman s Philosophy program for Children and its allusion in the educational formation of the infants since the first school years. For this, we examined the considerations about the child looking for, in the theorists from different times, support that permitted us to construct the concept of childhood. We also examined the concepts of education and of the thought that rise when we analyze a purpose whose objective is to initiate children to the Philosophy. Then, when we analyze the theoretical and methodological presuppositions of the Philosophy program for Children raising the constitutive elements of its structure, its legitimacy and its implications in an education to think. After this, we reflect about the common aspects to the children and to the philosophers creating possibilities for them to stay together. Since the Philosophy is a branch of knowledge that is essential to the formation of the rational thoughts and, considering the importance of thinking better the elements that appear in the purpose, elaborated by Matthew Lipman, we also did a reading of the subjacent Philosophy in the presuppositions of this thinker. At the final considerations, we looked for the limits and the possibilities of the north-american purpose of Philosophy for Children. For this, we analyzed the role the teacher plays and the educational system presented in the lipmanian program, making the purpose of a conversation with a theoretical perspective, which corroborates the necessity of a different position of the educators in the sense of not teach things, but teach how to think. / Este estudo busca uma reflexão sistematizada da proposta existente no programa de Filosofia para Crianças de Matthew Lipman e sua alusão na formação educacional dos infantes desde os primeiros anos escolares. Para tanto, examinamos as considerações a respeito da criança, buscando em teóricos de diferentes épocas, sustentações que nos permitiram construir o conceito de infância. Investigamos também, os conceitos de educação e o de pensar que se entrecruzam ao analisarmos uma proposta cuja finalidade é iniciar as crianças na Filosofia. Isto posto, analisamos os pressupostos teóricos e metodológicos do programa de Filosofia para Crianças suscitando os elementos constitutivos de sua estruturação, sua legitimidade e suas implicações numa Educação para o Pensar. Em seguida pontuamos sobre os aspectos comuns às crianças e aos filósofos conferindo possibilidades de aproximação. Sendo a filosofia uma área do conhecimento essencial para a formação do pensamento reflexivo, e considerando a importância de pensar melhor os elementos presentes na proposta elaborada por Matthew Lipman, realizamos uma leitura da Filosofia subjacente nos pressupostos deste pensador. Nas considerações finais, buscamos os limites e as possibilidades da proposta norte-americana de Filosofia para Crianças. Para tanto, analisamos o papel do professor e do sistema educacional frente a uma proposta de educação para o pensar, propondo uma interlocução com o filósofo francês, Gaston Bachelard, a fim de articular elementos que corroboram a necessidade de uma postura diferenciada dos educadores no sentido não de ensinar coisas, mas de ensinar a pensar.

Made available in DSpace on 2015-05-07T15:09:28Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1290483 bytes, checksum: 62cf1f14a4c1f69c156b929cdc480764 (MD5) Previous issue date: 2008-06-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The subject of this research is the Pragmatist Philosophy and its area of action is the Popular Education. Our aim is investigating the possibility of applying Pragmatist Philosophy in educational activities through the Popular Education. For doing so, we developed a study concerning the Pragmatist Philosophy educational experience with abandoned chidren from an institution named Foundação de Amparo ao Menor (FUNDANOR), fron the city of Palmeira dos Índios, in the state of Alagoas Brazil. We begin by critically investigating the fundamentals of the Program of the Philosophy for Children and Adolescents, which was created by the american philosopher and educator Matthew Lipman. Besides, we tried to bring together his proposal to Paulo Freire s Pedagogy. This is a historical-bibliographical research that was empirically developed with the assistence of a social in Popular Education. We also examinad to which extent methodology used in teaching of Pragmatist Philosophy accomplishs the plan of Alphabetization proposed by Paulo Freire s. Finally, we concluded that there is an aplication of Pragmatist Philososophy in Popular Education; so, it is an important tool in the process of developing a thoughtful set of questions concerning education. Besides, we realizad that it is a crucial point in the formation of philosophical, ethical and moral knowledges. Thus it is possible to bring together thet philosophy and Paulo Freire s Pedagogy. / O tema desta pesquisa é a Filosofia Pragmatista, o campo de atuação é a Educação Popular e o objetivo é investigar a possibilidade de trabalhar a Filosofia Pragmatista em atividades educativas pela Educação Popular, através de um estudo feito a partir da experiência educacional da Filosofia Pragmatista com meninos e meninas de rua da Fundação de Amparo ao Menor (FUNDANOR), da cidade de Palmeira dos Índios, no Estado de Alagoas. Começa investigando, criticamente, os fundamentos do Programa Pragmatista de Filosofia para Crianças e Adolescentes de Matthew Lipman, filósofo e educador estadunidense (USA), fazendo a aproximação de sua proposta com a Pedagogia de Paulo Freire. É uma pesquisa bibliográfico-histórica com um aporte de campo, de uma instituição social promotora de Educação Popular. Objetiva também averiguar até que ponto a metodologia utilizada no ensino da Filosofia Pragmatista alcança a proposta de Alfabetização elaborada por Paulo Freire. Conclui, enfim, que a Filosofia Pragmatista aproxima-se da Educação Popular, apresentando-se como ferramenta-chave no processo de construção e amadurecimento do questionamento reflexivo, ponto crucial a ser alcançado na formação dos saberes filosóficos, éticos e morais, necessários à vida, sendo possível uma aproximação daquela filosofia à Pedagogia de Paulo Freire.

The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.

<p>South Africa had a change in government and in education after the 1994 elections. A new curriculum was introduced and some of the underlying critical outcomes were to develop the learners to become critical thinkers. The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.</p>

The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.

<p>South Africa had a change in government and in education after the 1994 elections. A new curriculum was introduced and some of the underlying critical outcomes were to develop the learners to become critical thinkers. The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.</p>

Magister Educationis - MEd / South Africa had a change in government and in education after the 1994 elections. A new curriculum was introduced and some of the underlying critical outcomes were to develop the learners to become critical thinkers. The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive. / South Africa

Title: Children's Philosophical Abilities: An Interdisciplinary Inquiry Into Children's Ability To Practice Philosophy. Author: Abou Khalil, Charbel Supervisor: Maesschalck, Marc Academic year: 2020-2021 Title of the study programme: Erasmus Mundus Master's Degree in French and German Philosophies: Contemporary Challenges. Abstract: Is the child capable of philosophising? The doxa answers in the negative. In fact, childhood has long been equated with intellectual immaturity. According to the work of Jean Piaget, which continues to guide many current pedagogical practices, philosophy, requiring inner dialogue, abstraction, and formal logic, is inaccessible to children whose thinking is egocentric, concrete and irrational. Yet, since the 1970s, we have witnessed the emergence of new pedagogical practices, designed for the philosophical education of children from the age of five: Philosophy for Children (P4C), advocated by Matthew Lipman, is based on the principle of educational interventionism, and seeks to challenge the child's reason in order to discover its dormant cognitive potential. With its theoretical foundations in John Dewey's pragmatism and Lev Vygotsky's social constructivism, it opposes the Piagetian conception of cognitive development and challenges the three characteristics of the child's...

L'objectiu d'aquest treball s'emmarca dintre del que tradicionalment s'ha anomenat teoria del coneixement, perquè pretén examinar alguns conceptes bàsics que fonamenten i participen en el procés de coneixement. Tot això, des duna perspectiva clarament pragmatista i, més específicament, deweyana.Optar per una perspectiva clarament deweyana suposa una reformulació de nocions tradicionalment emprades per la filosofia en general i per la teoria del coneixement en particular. Els primers conceptes afectats són els de "filosofia" i "coneixement", que hauran de ser reconstruïts.Però si la noció de coneixement ha de ser replantejada, també ho haurà de ser la qüestió de les seves bases: en el millor dels casos, les bases tradicionals del coneixement no podran ser interpretades com fins ara; en el pitjor dels casos, caldrà substituir-les per noves bases. És evident que no es pot construir un nou edifici sobre vells fonaments. Així, l'anàlisi de les bases del coneixement haurà d'incidir en les diferències respecte a la interpretació tradicional del coneixement.Aquesta investigació estableix, com a hipòtesi inicial, que la noció reconstruïda de coneixement té com a condicions de possibilitat - el que hem anomenat "bases del coneixement" - l'experiència, la comunitat de recerca i el judici. Si és cert que són condicions de possibilitat del coneixement, aleshores haurien d'aparèixer com a nocions fonamentals de qualsevol teoria del coneixement - sempre que s'acceptin d'entrada els pressupòsits pragmatistes.D'altra banda, el coneixement sempre ha estat vinculat a l'educació. Així, segons la visió tradicional, el coneixement era substancial, mentre que l'educació (identificada amb la instrucció) era el procés pel qual s'adquiria aquesta fi-en-si.Ara bé, que el coneixement ja no sigui substancial sinó instrumental no significa que desaparegui la seva íntima relació amb l'educació, sinó que - necessàriament - es replantegi: l'educació passa a ser el procés obert, social, de diàleg, en el qual es desenvolupa el coneixement; un coneixement que ja no és un fi-en-si sinó que retroalimenta el mateix procés "educatiu", enriquint-lo.Hem dit que les condicions de possibilitat del coneixement són l'experiència, la comunitat de recerca i el judici. Però, alhora, aquests resulten ser també els fonaments filosòfics de l'educació; respondre realment a les necessitats dels individus i de la societat.Experiència, recerca, diàleg i judici sorgeixen tant de la mateixa naturalesa de la filosofia com de la naturalesa de l'educació. Són alhora elements d'una filosofia reconstruïda i assumpcions del paradigma reflexiu en l'educació. Així doncs, podríem dir que el judici, l'experiència de l'individu i la comunitat de recerca (aquesta en tant que context en què es donen el diàleg filosòfic i la recerca) esdevenen pressupòsits inevitables de la "nova" filosofia i de la "nova educació. "Aprendre a pensar pel propi compte" - que apareix com a l'objectiu de l'educació - suposa atendre a totes i cadascuna d'aquestes bases.En aquest context, la filosofia o teoria de l'educació esdevé una teoria filosòfica del coneixement: una reflexió sobre el coneixement i el pensament, sobre les condicions de possibilitat del coneixement, sobre els seus límits.Aquest plantejament s'enfronta explícitament a altres alternatives força més comunes i que volem intentar d'evitar: -un estudi de la filosofia de l'educació i/o de la teoria del coneixement simplement historicista, com a mer compendi de teories i autors ordenats més o menys cronològicament;-una reflexió abstracta sobre el coneixement, sense cap mena de contrastació empírica;-una investigació sociològica sobre el coneixement en el qual es privilegiïn els condicionaments sociològics (que no vol dir necessàriament socials) de l'adquisició del coneixement basant-se en realitats culturals i educatives existents però oblidant tot fonament filosòfic; o -una teoria sobre el coneixement de caire marcadament psicologista.Per tal d'evitar fer hipòtesis i reflexions en el buit, concretem el nostre estudi en un projecte concret: Philosophy for Children, perquè entenem que és una teoria del coneixement portada a la pràctica filosòfica; que posa en joc, doncs, les mateixes bases que garanteixen el coneixement.Així, aquesta investigació no és solament una reflexió sobre les bases epistemològiques de Philosophy for Children, ni una apologia del projecte, sinó que pretén posar i analitzar les bases d'una visió més global del coneixement prenent en consideració totes les seves vessants. En aquest sentit, Philosophy for Children en és útil en la mesura que serveix de suport concret per a la nostra anàlisi.Així doncs, establim que les bases del coneixement - en la seva acceptació pragmatista - són tres: experiència, comunitat de recerca i judici. Alhora, aquests elements són també condicions d'una educació reflexiva. Queden així estretament vinculades la filosofia i l'educació.Confirmar aquestes hipòtesis suposa una sèrie de passos:1r. Analitzar la noció de filosofia que hi ha al darrera d'aquesta concepció del coneixement. No pretenem que les nostres conclusions siguin vàlides universalment (trairíem el mateix esperit pragmatista!) sinó solament que ho són en l'espai que queda delimitat per una determinada manera d'entendre la filosofia. 2n. Investigar cadascuna de les bases del coneixement en el context de les filosofies de Dewey i , especialment, de Lipman per tal d'oferir-ne una interpretació i veure en quina mesura es vinculen amb el coneixement. Això suposarà, en algun cas, recórrer a algun altre autor, per tal d'afinar més en la demarcació del concepte en qüestió.3r. Clarificar el concepte d'educació relacionat amb el coneixement i establir els lligams corresponents amb cadascuna de les bases analitzades.Un cop fets aquests passos esperem que quedarà manifest que l'experiència, la comunitat de recerca i el judici són bases del coneixement i, alhora, elements essencials de qualsevol procés educatiu.Tot això, a més, ha d'anar acompanyat de l'exigència d'un paper actiu del filòsof en el procés educatiu. No n'hi ha prou amb "baixar la filosofia del cel a la terra"; cal que, a més, aquest descens repercuteixi en la manera com l'home es relaciona amb els altres i amb el seu entorn. Només així podrà ser superat el vell dualisme entre pensament i acció. / This research deals with the bases of knowledge. We concentrate in the concept of knowledge from a pragmatist point of view (and, specifically, from a deweyan perspective). We look for the possibility conditions of an instrumental and naturalistic knowledge. In order to avoid a treatment of the subject in a merely abstract way, we focus our attention on a concrete project, Matthew Lipman's Philosophy of Children.We work out the hypothesis according to which the concepts of experience, community of inquiry, and judgment constitute the necessary bases of knowledge. So, we analyze these notions in Lipman's project from a deweyan perspective in order to see how they can construct knowledge.The analysis of these notions implies also the reconstruction of the concept of philosophy itself, which is now intimately related to education. This is the only way to overcome the dualism between theory and practice, against which Dewey always fought.

Abstract The study analyzes the theoretical basis of the Philosophy for Children (P4C) program elaborated by Matthew Lipman. The aim is, firstly, to identify the main philosophical and pedagogical principles of P4C based on American pragmatism, and to locate their pedagogization and possible problems in Lipman's thinking. Here the discussion is especially targeted to the thinking of John Dewey and George H. Mead as well as Lev Vygotsky, whom Lipman himself names as the most pivotal sources for his own thinking. On the other hand, the study aims at opening up new perspectives and thematizations on P4C from the viewpoint of the continental tradition of thought. The essential principles of P4C connected with reasonableness and judgment are ultimately interpreted as a neo-Aristotelian effort to contextualize philosophy by tracing it back to moderation, the man's ability to consider and solve problems that he meets in practical life kata ton orthon logon – by doing right things in the right place at the right time in the right way. This phronetic idea of 'humanizing modernity' combined with the evolution of the adult-child concept is argued to be one of the conditions for the possibility of P4C, yet leaving unsolved the basic problems involving pedagogical action as such. John Dewey's ideas arising from the critique of the modern philosophy of consciousness, focusing on the significance of philosophy in practical human life and linked to the basic nature of human knowing and intellectual growth and, further, to the ideal of a democratic community, are shown to form the main intellectual sources of P4C. Dewey's philosophy as a general theory of education means a solid linking of the concepts of experience and inquiry to the practice of education. This is based on the naturalistic conception of man according to which man is built in dynamic transaction with his environment, experiencing the true meanings of his ideas in the consequences of his actions as he tries to solve problematic situations. So, inquiry as a method of reflective thinking forms the basis for education based on intellectual growth. A condition for it is a context meaningful for the child in which the paradigm of inquiry can be realized authentically. It is therefore important in education to provide circumstances that stimulate the child's curiosity, initiating a process of inquiry that further enables, through the formation of reflective habits, the development of a democratic community. The purpose of the pedagogical interaction taking place in the process of inquiry is to produce educative experiences for the child, making the pedagogical relationship vanish at the same time. The idea is that in pedagogical action the child's subjectivity, his desire and impulses are adapted to the tradition, yet generating at the same time a prospective, reflective habit, thus freeing the educatee to think intelligently for himself. The study shows the articulation of these principles in Lipman's practical effort to convert the classroom into a community of inquiry, but it also argues that the above-mentioned Bildung theoretical core problem of pedagogical action, related to its paradoxical special characteristics to produce autonomous subjectivity, is not thematized. In connection with this issue, the educational thinking of Kant and Hegel is discussed especially from the viewpoint of philosophy teaching. To provide a new perspective for the discussion, the study outlines the community of inquiry as an 'educative space' from the viewpoints of the pedagogical relationship typical of hermeneutic pedagogy and of non-reflective functional structures and phenomena based on pedagogical intuition that are linked to it. / Tiivistelmä Tutkimuksessa eritellään Matthew Lipmanin kehittelemän Filosofiaa lapsille (P4C) ohjelman teoreettisia perusteita. Tarkoituksena on ensinnäkin identifioida P4C:n amerikkalaiseen pragmatismiin palautuvat filosofiset ja pedagogiset pääperiaatteet sekä paikallistaa niiden pedagogisoituminen sekä mahdolliset ongelmat Lipmanin ajattelussa. Tällöin tarkastelun kohteena on erityisesti John Deweyn ja Georg H. Meadin ajattelu sekä lisäksi Lev Vygotsky, jotka kolme Lipman itse nimeää oman ajattelunsa merkittävimmiksi lähteiksi. Toisaalta tutkimuksessa pyritään avaamaan P4C:lle uusia näkökulmia ja tematisointeja mannermaisen ajatteluperinteen näkökulmasta. P4C:n keskeiset järkevyyteen ja arvostelukykyyn liittyvät periaatteet tulkitaan viimekädessä uusaristotelisena pyrkimyksenä kontekstualisoida filosofia palauttamalla se kohtuullisuuteen, ihmisen kykyyn harkita ja ratkaista käytännöllisessä elämässä kohtaamiaan ongelmia kata ton orthon logon – tekemällä oikeita asioita oikeassa paikassa oikeaan aikaan oikealla tavalla. Tämä 'modernin inhimillistämisen' froneettinen idea yhdistyneenä aikuinen-lapsi käsitteen evoluutioon argumentoidaan P4C:n yhdeksi mahdollisuusehdoksi, joka jättää kuitenkin pedagogiseen toimintaan sinänsä liittyvät perusongelmat ratkaisematta. John Deweyn modernin tietoisuusfilosofian kritiikistä nousevat, filosofian merkitystä ihmisen käytännöllisessä elämässä korostavat näkemykset, jotka liittyvät inhimillisen tietämisen ja älyllisen kasvun perusluonteeseen sekä edelleen demokraattisen yhteisön ideaaliin osoitetaan P4C:n keskeisiksi intellektuaalisiksi lähteiksi. Dewey'n filosofia yleisenä kasvatuksen teoriana merkitsee kokemuksen ja tutkimuksen käsitteiden kiinteää kytkemistä kasvatuksen käytäntöön. Tämä perustuu naturalistiseen ihmiskäsitykseen, jonka mukaan ihminen rakentuu dynaamisessa transaktiossa ympäristönsä kanssa kokien ideoidensa todet merkitykset toimintansa seurauksissa pyrkiessään ratkaisemaan ongelmallisia tilanteita. Tällöin tutkimus reflektiivisen ajattelun metodina muodostaa perustan älylliseen kasvuun perustuvalle kasvatukselle. Sen ehtona on sellainen lapselle merkityksellinen konteksti, jossa tutkimuksen paradigma voi toteutua autenttisena. Kasvatuksessa on siten tärkeää luoda olosuhteet, jotka stimuloivat lapsen uteliaisuutta käynnistäen tutkimuksen prosessin, joka edelleen mahdollistaa reflektiivisten tapojen muodostumisen kautta demokraattisen yhteisön kehittymisen. Tutkimuksen prosessissa tapahtuvan pedagogisen interaktion tarkoituksena on tuottaa lapselle kasvattavia kokemuksia häivyttäen samalla pedagogista suhdetta. Ajatuksena on, että pedagogisessa toiminnassa lapsen subjektiviteetti, hänen halunsa ja impulssinsa sovittuvat traditioon generoiden samalla kuitenkin tulevaisuuteen suuntautuvaa, reflektiivistä tapaa vapauttaen näin kasvatettavan ajattelemaan älykkäästi itse. Tutkimuksessa osoitetaan näiden periaatteiden artikuloituminen Lipmanin käytännöllisessä pyrkimyksessä muuntaa koululuokka tutkivaksi yhteisöksi, mutta samalla kuitenkin argumentoidaan, että mainittu pedagogisen toiminnan sivistysteoreettinen ydinongelma liittyen sen paradoksaaliseen erityisluonteeseen autonomisen subjektiviteetin tuottamiseksi ei tematisoidu. Tämän kysymyksen yhteydessä tutkimuksessa tarkastellaan Kantin ja Hegelin kasvatusajattelua erityisesti filosofian opetuksen näkökulmasta. Uutena avauksena tutkimuksessa hahmotellaan tutkivaa yhteisöä 'kasvattavana tilana' hermeneuttiselle pedagogiikalle ominaisen pedagogisen suhteen ja siihen kytkeytyvien ei-reflektiivisten, pedagogiseen intuitioon perustuvien toimintarakenteiden ja ilmiöiden näkökulmasta.