126 research outputs found

    Matthew Lipman: testimonies and homages

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    We lead off this issue of Childhood and Philosophy with a collection of testimonies, homages, and brief memoirs offered from around the world in response to the death of the founder of Philosophy for Children, Matthew Lipman on December 26, 2010, at the age of 87. To characterize Lipman as ‚Äúfounder‚ÄĚ is completely accurate, but barely evokes the role he played in conceiving, giving birth to, and nurturing this curriculum cum pedagogy that became a movement, and which has taken root in over 40 countries, from Iceland to Nigeria to Taiwan to Chile and everywhere in between. The movement itself is broader than the program, which has in fact experienced multiple transformations in multiple contexts over its half-century of life. In fact, as many of the testimonies below either state outright or imply, the movement is an emancipatory one and thus implicitly political, infused with all the long-suffering hope for our species inspired in us by the fact of natality, and by our own intuitive faith in the transformative power of reason‚ÄĒor as Lipman came to call it, ‚Äúreasonableness.‚ÄĚ For those seized by its educational possibilities, it presents a sudden influx of sunlight and fresh air into an institution long stultified by its own rigid habitus, and promises the reconstruction of schooling in the image of authentic democratic practice that recognizes and honors the unique capacities of children. As Philosophy in the Classroom‚ÄĒLipman‚Äôs first and now classic statement of educational philosophy--puts it, the movement promises a re-orientation of the goal of education from information (or ‚Äúlearning‚ÄĚ) to meaning, and inaugurates the dialogue with childhood and children that follows from that. Lipman was not just founder of this movement but creator, inventor, developer, convener, organizer, faithful soldier, ambassador, apologist, polemicist, propagandist, and, finally, undying optimist

    Philosophy for Children in China:: A Late Preliminary Anti-Report

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    At the very least, even though Chinese schools do not look very different from those in the West, China offers an opportunity for Philosophy for Children to question its basis, its methodology, its aims. It seems to be expressing a different cultural voice, and to be disposed to the kind of dialogue we are more used to claiming than practicing. Both Kunming and Shanghai provide, in their own ways, formidable contexts: the deep, strong and disciplined educators of Railway Station School of Kunming and the scholarly, sophisticated and committed members of the Shanghai institute for Research in the Human Sciences seem determined to take Philosophy for Children, not just beyond their own limits as Chinese, but beyond the limits Philosophy for Children has already established for itself in the West. Philosophy for Children in China, then, looks like a wonderful opportunity to think ourselves--what we are as educators engaged in the practice of philosophy--again. An invitation to think ourselves again. Is this not what dialogue and philosophy are about? It’s up to us to accept the invitation

    Daring a childlike writing : children for philosophy, moral end, and the childhood of conceptions

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    A child arrives as a new world because in her and with her we feel that the whole world can start over. But that is not the only reason. A child also arrives as a new world because her arrival tells us what, being so simple, we had almost forgotten: that the world is not just old and unquestionable. The child doesn‚Äôt let us be indifferent; she breaks with conformity and arrives as hope, reeking of the unpredictable. Of questions. A similar arrival to that of a child is that of certain childlike ideas, such as the idea offered by Matthew Lipman when he created ‚Äúphilosophy for children.‚ÄĚ We cele-brate his childlike, daring, irreverent, inquiring character, commemorating his birth nearly 50 years ago. With this childlike idea, a new world began‚ÄĒor at least it be-came possible to start‚ÄĒin worlds which were already a little old and stuck in conformity. When those in institutionalized philosophy and education heard about the audacity of welcoming children among their reputable interlocutors in dialogue and thought, they frowned and turned up their noses. Philosophy for children? How come? Childhood in philosophy?info:eu-repo/semantics/publishedVersio

    Paulo Freire m√°s que nunca

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    Paulo Freire es una figura extraordinaria no solo para la educaci√≥n brasile√Īa, sino tambi√©n para la educaci√≥n latinoamericana y mundial. Sus contribuciones no se limitan a una obra escrita, mucho menos a un m√©todo, ni siquiera a un paradigma te√≥rico; tambi√©n refieren a una pr√°ctica y, de un modo m√°s general, a una vida dedicada a la educaci√≥n, una vida hecha escuela, o sea, una manera de ocupar el espacio de educador que lo llev√≥ de viaje por el mundo entero ‚Äėhaciendo escuela. Este libro es por s√≠ mismo un s√≠mbolo de lo que un maestro puede provocarnos y del gesto material de dar una respuesta en nombre de sus efectos y afectos

    Desaf√≠os para pensar‚Ķ la ense√Īanza de la filosof√≠a

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    Los problemas que plantea la ense√Īanza de la filosof√≠a son m√ļltiples, pues supone lo que entendemos por filosof√≠a y por ense√Īar y aprender filosof√≠a. En este sentido la ense√Īanza y el aprendizaje se convierten en un problema filos√≥fico, en un reto que da que pensar, tal como ya lo hab√≠an entrevisto S√≥crates y Plat√≥n. El¬† problema se torna a√ļn m√°s complejo cuando nos preguntamos por la significaci√≥n de ense√Īar filosof√≠a ante las dificultades y situaciones de los pueblos latinoame

    INF√É‚ÄöNCIA, FILOSOFIA E P√ďLIS:: EXCLUS√ÉO E RESIST√äNCIA

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    Exagerando uma certa tens√£o existente entre S√≥crates e Plat√£o em Di√°logos como Apologia de S√≥crates, G√≥rgias e A Rep√ļblica, este artigo busca pensar uma oposi√ß√£o mais profunda entre duas pol√≠ticas da educa√ß√£o da inf√Ęncia em nome da filosofia: como conhecimento verdadeiro do bom e do belo (Plat√£o), a filosofia aspira √ɬ† convers√£o da inf√Ęncia; como forma de vida questionadora (S√≥crates), ela abre um espa√ßo de interroga√ß√£o para escutar a inf√Ęncia. No artigo, mostramos como o programa Filosofia para Crian√ßas, de Matthew Lipman, parece situar-se do lado de Plat√£o, destacando os impactos de tal postura em rela√ß√£o √ɬ† for√ßa criadora da inf√Ęncia

    Sobre las antinomias de ense√Īar filosofia

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    Resumen: Este texto se estudia una serie de antinomias, propias de la ense√Īanza de la filosof√≠a. Sedetiene en dos propuestas de J. Derrida y F. Wolff para proponer un modo espec√≠fico de pensar esecampo en torno del nombre de S√≥crates. Se trata as√≠, de pensar un ense√Īar y aprender filosof√≠apol√≠ticamente interesantes o, de un modo m√°s amplio, para una educaci√≥n filos√≥fica, alrededor de lassiguientes seis exigencias: a) la autonom√≠a necesaria e imposible, b) la transmisi√≥n de lo intransmisible,c) el saber la ignorancia, d) el m√©todo y su ausencia, e) dentro y fuera de los muros, f) transformar ydescolonizar.Palabras clave: S√≥crates, J. Derrida, F. Wolff, ense√Īanza de la filosof√≠

    LA FUERZA INSPIRADORA DE LA IGNORANCIA EN UN ENCUENTRO CON LA INFANCIA

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    Este ensayo piensa el valor y el sentido de una cierta rela-ción con la ignorancia al situar la filosofía en terreno educacional. Su finalidad principal no es historiográfica ni epistemológica; no preten-de saber o determinar qué es la ignorancia, sino sólo ayudar a pensar una cierta relación con la ignorancia entre quienes nos dedicamos a enseñar y aprender para, de esa manera, abrir algunos presupuestos en la práctica filosófica con niños. De un modo más amplio, conside-ra las relaciones con el saber y la ignorancia en la enseñanza de la filosofía

    Inf√Ęncia e educa√ß√£o em Plat√£o

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    Este trabalho estuda, desde uma perspectiva filos√≥fica, o conceito de inf√Ęncia em Plat√£o, com √™nfase nos seguintes di√°logos: Alcib√≠ades I, G√≥rgias, A Rep√ļblica e As Leis. Num primeiro momento, situamos a quest√£o da inf√Ęncia no marco mais ampliado do projeto filos√≥fico e pol√≠tico de Plat√£o. A seguir, propomos quatro tra√ßos principais do conceito de inf√Ęncia em Plat√£o: a) como possibilidade (as crian√ßas podem ser qualquer coisa no futuro); b) como inferioridade (as crian√ßas - como as mulheres, estrangeiros e escravos - s√£o inferiores em rela√ß√£o ao homem adulto cidad√£o); c) como superfluidade (a inf√Ęncia n√£o √© necess√°ria √† p√≥lis); d) como material da pol√≠tica (a utopia se constr√≥i a partir da educa√ß√£o das crian√ßas). N√£o h√° a pretens√£o de levar Plat√£o a algum tribunal. Busca-se apenas delimitar um problema e uma forma espec√≠fica de enfrent√°-lo, com vistas a contribuir para a an√°lise da produtividade dessa perspectiva na hist√≥ria da filosofia da inf√Ęncia e da educa√ß√£o ocidental, bem como nas atuais teorias e pr√°ticas educacionais. Ao mesmo tempo, de forma impl√≠cita, procura-se oferecer elementos para problematizar uma vis√£o j√° consolidada entre os historiadores da inf√Ęncia - particularmente desde o j√° cl√°ssico Hist√≥ria social da inf√Ęncia e da fam√≠lia de Philippe Ari√®s -, segundo a qual a inf√Ęncia seria uma inven√ß√£o moderna e ela n√£o teria sido "pensada" pelos antigos enquanto tal.This work investigates from a philosophical perspective the concept of childhood in Plato, with an emphasis on the following dialogues: Alcibiades I, Gorgias, The Republic, and The Laws. Initially, we situate the issue of childhood within the wider scenario of Plato's political and philosophical project. We then propose four main features of the concept of childhood in Plato: a) as possibility (children can become anything in future); b) as inferiority (children - like women, foreigners and slaves - are inferior to the male adult citizen); c) as superfluousness (childhood is not necessary to the polis), and d) as matter of politics (the utopia is built from the education of children). It has not been our intention here to put Plato on trial. We have just sought to delimit an issue and a specific manner of tackling it with the aim of contributing to the analysis of the productivity of this perspective in the history of the philosophy of childhood and of Western education, as well as of current education theories and practices. At the same time, we have implicitly tried to offer elements to problematize a vision well established among historians of childhood - particularly after Philippe Ari√®s already classic Centuries of childhood: a social history of family life - according to which childhood would be a modern invention and would not have been "thought" as such by the ancients
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