A COMPARATIVE STUDY ON STUDENTS’ SCORES THROUGH COLLABORATIVE LEARNING AND NON-COLLABORATIVE LEARNING AT SAINT JOSEPH BANGNA SCHOOL, THAILAND

In 1999, Thailand triggered some drastic changes and reforms by implementing the National Education Act (NEA). Accordingly, students were encouraged to become critical thinkers, and to acquire information technology knowledge based on the student-centred model. These reforms have socio-constructivist roots, promoting the use of collaborative learning, and the use of information technology. Almost fifteen years after the implementation of the NEA, the purpose of the current study was to examine if collaborative learning, for the computer science subject, would be beneficial for the grade seven Thai students of the English Program at Saint Joseph Bangna School or, as some research stated, it would be very hard to implement because of cultural hindrances. This study had three objectives. The first objective was to compare the difference among the pre-tests and post-tests scores of the experimental group who studied through collaborative learning. The second objective was to compare the difference among the pre-tests and post-tests scores of the control group who studied through non-collaborative learning. The last objective was to compare the difference among the post-tests scores of the experimental group who studied through collaborative learning with the control group who studied through non-collaborative learning. The pre-test and the post-test were the same, and consisted of 25 multiple choice questions based on a Microsoft Office Specialist certification test for the Microsoft Excel software. In conclusion, this study suggests that collaborative learning delivers better outcomes for Thai students for the computer science subject

“Dirty dirt” and sonic relationality: The politics of noise in a London estate community

Pauline Destrée (University College London) researches the relationships between noise and forced togetherness in a London estate community

Acrasia entre Aristóteles e Sócrates

A concepção e a explicação que Aristóteles nos propõe do fenômeno da acrasia parece ser um verdadeiro paradoxo. De um lado, ele parece avalizar o senso comum, que considera esse fenômeno uma falta de domínio de si devido à fraqueza da vontade. Por outro lado, contudo, Aristóteles parece também sustentar uma concepção fortemente intelectualista da acrasia. Esse paradoxo se cristaliza na figura de Sócrates. Nesse texto, eu gostaria de defender uma posição conciliadora: Aristóteles não adota nem uma nem outra dessas duas concepções antinômicas, mas, em conformidade com seu método habitual, ele tenta conciliá-las, corrigindo uma e outra. Contra a posição corrente, ele mostra que no momento do ato acrático, o acrático, como um homem bêbado ou adormecido, tem de fato um defeito de conhecimento. Eu tento mostrar que esse defeitoé uma falta de phantasia bouleutikê : o acrático não vê - ou não vê mais -- esse bolo aqui como não devendo ser comido, e, então, ele não tem vontade de resistir a ele. Mas contra a doutrina de Sócrates, Aristóteles considera que essa falta de conhecimento, ou de utilização do conhecimento prático, por meio da phantasia bouleutikê, é causada pela irrupção de um desejo irracional irresistível, e que esse desejo é ele mesmo causado por uma falta de formação do caráter. AbstractThe conception and explanation that Aristotle proposes about the phenomenon of acrasia seems to be a real paradox. On one hand he seems to warrant common sense which sees this phenomenon as lack of self-control due to the weakness of the will. On the other hand, nevertheless, Aristotle seems also to sustain a strongly intellectualistic conception of acrasia. This paradox crystallizes with the figure of Socrates. In this text I would like to defend a conciliatory position: Aristotle does not assume either one of these two antinomics conceptions, but rather, in harmony with his habitual method, he tries to conciliate them, correcting both. Against the current position, he shows that at the moment of the acratic act, the acratic, as a drunk or sleepy man, has in fact a defect of knowledge. I try to show that this defect is a lack of phantasia bouleutikê : the acratic does not see -- or no longer sees -- this cake here as something that should not be eaten and, then, he has no will to resist to it. But against Socrates doctrine, Aristotle considers that this lack of knowledge, or of using practical knowledge, through the phantasia bouleutikê, is caused by the irruption of a irresistible irrational desire, and that this desire is itself caused by a fault in character forming

Educação Moral e Kátharsis Trágica

TRADUÇÃO Educação Moral e Kátharsis Trágica  « Education Morale et Kátharsis Tragique »artigo original publicado em Les Études Philosophiques, 2003, n° 67,p. 518-540. DOI : 10.3917/leph.034.0518http://www.cairn.info/revue-les-etudes-philosophiques-2003-4.htm Pierre Destrée,Pesquisador do FNRS,Universidade Católica de Louvain.  Tradução: Eraci Gonçalves de Oliveirae Fernando SantoroLaboratório OUSIAUniversidade Federal do Rio de Janeir

A COMÉDIA NA POÉTICA DE ARISTÓTELES

This paper tries to reconstruct what might have been Aristotle’s theory ofcomedy. Through the analysis of the actual text of the Poetics, along with some other textsof Aristotle, I draw conclusions regarding the nature of comedy and laughter in Aristotle’sthinking, and reflect upon subjects there implied, such as what would be the role played bykatharsis in comedy and the emotions proper to comedy

Claves belgas para la lectura de <i>Por la Europa católica</i> de Emilia Pardo Bazán

In 1901, Emilia Pardo Bazán took a trip to Belgium in order to familiarize herself with Belgian social Catholicism; the result was an essay, Por la Europa católica. In this article we will try to answer the following questions: did the author interview relevant personalities, did she document herself with trustworthy sources and did she provide a faithful image of the Belgian socio-political reality to her Spanish readers? First we will offer data about the publication of the texts, second we will sketch the context of the social role of the Church in Belgium and Spain at the turn of the century, and then we will analyse the chapters on social policy in the essay. We may conclude that Pardo Bazán interviewed Catholic figures of the highest level and visited important social works supervised by the Church, but she made no contact with the early Christian democracy. Her main source of information on the socialist movement is Le socialisme en Belgique, still a historical reference work. Although she knew about the tensions in the Catholic party and the huge social antagonisms, in her book she tends to present a too idyllic image of Belgium, probably in order to be able to present the country’s social Catholicism as an example for Spain.En 1901, Emilia Pardo Bazán realizó un viaje a Bélgica para conocer desde dentro el catolicismo social belga. Nos preguntamos en este artículo si la autora entrevistó las figuras realmente relevantes, si se documentó en las fuentes importantes y si da una imagen fiable de la situación sociopolítica belga al lector español. En primer lugar ofrecemos datos sobre la publicación de los textos, luego esbozamos el contexto del papel social de la Iglesia en Bélgica y en España y analizamos los capítulos sobre política social de Por la Europa católica. Podemos concluir que la autora entrevistó figuras intelectuales de pro entre el clero y visitó obras sociales enmarcadas por la Iglesia, pero no contactó con la incipiente democracia cristiana. Sobre el socialismo se documenta en Le socialisme en Belgique de Destrée y Vandervelde, que sigue siendo una referencia histórica. Aunque estaba al tanto de las disensiones en el seno del partido católico y de la alta conflictividad social, en su ensayo tiende a presentar una imagen demasiado idílica de Bélgica, probablemente para no menoscabar la ejemplaridad de su catolicismo social para España