‘Community of inquiry’ is a concept introduced by Charles Sanders Peirce, and was originally restricted to the practitioners of scientific inquiry. M. Lipman (2003) expanded this concept by moving it ...into a broader setting – the classroom. He converted the classroom into a community of inquiry, in which “students listen to one another with respect, build on one another’s ideas, challenge one another to supply reasons for otherwise unsupported opinions, assist each other in drawing inferences from what has been said, and seek to identify one another’s assumptions.” David Kennedy (2012) claimed how “Lipman, taking a cue from his friend and mentor Justus Buchler, developed and called ‘community of philosophical inquiry’— the most appropriate way to practice with students the philosophical curriculum that he had developed. This idea is also a philosophical one, and it has a farreaching implication, both practical and theoretical – for learning theory, for theory of teaching, for argumentation theory, for theory of knowledge, for group psychology, for moral education, and perhaps, ultimately of the greatest importance, for grounded political theory and practice.” In various and different approaches to philosophy with children, we can find a community of philosophical inquiry as one of the main methods. For instance, a community of philosophical inquiry is one of the methods used in Ethics and Values Education: “The term ethics and values education (EVE) applies to all aspects of education which either explicitly or implicitly relate to ethical dimensions of life and are such that can be structured, regulated and monitored with appropriate educational methods and tools.” (Strahovnik, 2015). Leaning on the cited definition of EVE, if we focus specifically on the issues of the contemporary world with its ecological crisis and rapid digitalization, we can set the relation of the ethical dimensions of life as a bioethical question. Using methodology for the community of philosophical inquiry as a basis for bioethical questioning, we can satisfy the need for innovative and effective bioethical education from an early age. In my lecture, I will show how the community of philosophical inquiry can be connected withbioethical topics such as the relationship between man and wild animals, man and plants, man and nature in global, etc.
‘Zajednica istraživača’ je pojam koji je uveo Charles Sanders Peirce i izvorno je bio ograničen na znanstvenike. M. Lipman (2003) širi ovaj pojam tako što ga smješta u šire okruženje – učionicu. Lipman pretvara učionicu u istraživačku zajednicu, u kojoj se učenici međusobno slušaju s poštovanjem, nadograđuju ideje jedni drugima, izazivaju jedni druge na iznošenje argumenata za drugačija, nepodržana mišljenja, pomažu jedni drugima u dolaženju do zaključaka iz onoga što je rečeno. David Kennedy (2012) tvrdi kako je “Lipman, uzimajući teoriju svog prijatelja i mentora Justusa Buchlera, razvio ‘Zajednicu filozofskih istraživača’ – a to je najprikladniji način prakticiranja filozofskog kurikuluma s učenicima. Ovo je isto tako filozofska ideja koja ima dalekosežne implikacije, i praktične i teorijske – za teoriju učenja, za teoriju poučavanja, za teoriju argumentacije, za teoriju znanja, za grupnu psihologiju, za moralno obrazovanje, a možda i na kraju, što bi se moglo smatrati od najveće važnosti, za utemeljenu političku teoriju i praksu.“ U različitim pristupima filozofiji s djecom često nalazimo zajednicu filozofskih istraživača kao jednu od osnovnih metoda. Primjerice, zajednica filozofskih istraživača jedna je od metoda koja se koristi u etičkom i vrijednosnom obrazovanju. “Pojam Etičko i vrijednosno obrazovanje (EVE) primjenjuje se na sve aspekte obrazovanja koji se eksplicitno ili implicitno odnose na etičku dimenziju života i kao takve se mogu strukturirati, regulirati i pratiti odgovarajućim obrazovnim metodama i alatima” (Strahovnik, 2015). Oslanjajući se na citiranu definiciju EVE-a, ako se usredotočimo na pitanja suvremenog svijeta s njegovom ekološkom krizom i rapidnom digitalizacijom, odnos etičkih dimenzija života možemo postaviti kao bioetičko pitanje. Koristeći zajednicu filozofskih istraživača kao osnovu za bioetičko obrazovanje, možemo zadovoljiti potrebu za inovativnim i učinkovitim bioetičkim obrazovanjem od najranije dobi. U predavanju ću pokazati kako se metoda zajednice filozofskih istraživača može povezati s bioetičkim temama kao što su odnos čovjeka i divljih životinja, čovjeka i biljaka, čovjeka i prirode u globalnom svijetu itd.
Mnoga istraživanja pokazuju korisnost glazbe u svrhu poboljšanja
kvalitete ljudskoga života. U različitim vrstama glazbene terapije, glazba
može pomoći emocionalnom zdravlju, ali jednako tako pomaže ...pacijentima
nositi se sa stresom te poboljšava psihičku dobrobit. Verywell Mind tvrdi
da glazba može: poboljšati kognitivne performanse; smanjiti stres; smanjiti
apetit, poboljšati pamćenje; pomoći u nošenju s boli; poboljšati kvalitetu
sna, poboljšati motivaciju; poboljšati raspoloženje; smanjiti simptome
depresije, a također može poboljšati izdržljivost i radni elan. Heavy metal
je glasna, agresivna i divlja glazba, razvijena krajem 60-ih i početkom 70-ih
godina 20. stoljeća. Po Nietzschevoj teoriji balansa dionizijskih i apolonskih
elemenata, heavy metal je prava umjetnost – heavy metal beskompromisno
slavi život (dionizijski element), ali sadrži i apolonske elemente, poput
discipline i razuma. Heavy metal je i teatralan te stvara umjetnost na
pozornici.
Many studies have shown that music can be useful in improving
the quality of human life. In different types of music therapy, music may
help with emotional health, but it can also help patients cope with stress,
and boost psychological well-being. Verywell Mind claims that music
can: improve cognitive performance; reduce stress; make a person eat
less; improve memory; help manage pain; improve sleep quality; improve
motivation; improve mood; reduce the symptoms of depression, and also
that music can improve endurance and work performance. Heavy metal
is loud, aggressive and wild music, originating in the 1960s and early
1970s. Regarding Nietzsche’s theory of the balance between Dionysian
and Apollonian elements, heavy metal is a real art. Heavy metal is
uncompromising in its celebration of life (Dionysian), but it also contains
the Apollonian aspects of discipline and reason. Heavy metal is also highly
theatrical.
Animals are a part of sport industries, from the so-called traditions such as fox hunting and bullfighting, horse and dog racing, to the cruel examples of hare coursing, rodeo, and orangutan boxing ...(Thailand), to cock and dog f ights. These are prominent examples of animal exploitation serving our human entertainment. In my presentation, I will try to identify some of the essential questions considering animal use in sports. Some of these questions are: Can we justify animal exploitation in the name of tradition? Can we take into consideration the well-being of sport animals before, during, and after their competitive career? How much could and should the imminent risk of animal stress, injuries, and fatalities prevent us from their exploitation in sports? If animals are ready to obey demands we set upon them, should we abuse them for our entertainment and sport?
Philosophy with children officially begins with Matthew Lipman who initiated it in the 1970s. He was prompted to do so by the fact that his students struggled with critical thinking. This encouraged ...him to establish the Institute for the Advancement of Philosophy for Children at Montclair State University. Even though the movement has faced some criticism, it continues to spread around the world. The reason for this are the methods used, i.e. stories, games, conversations, questions, etc., as well as the topics analysed. Philosophy with children addresses numerous topics, while this paper will focus on human rights, more specifically, what human rights are, what the most important human rights are, and how they might be violated. In order to make this subject matter more accessible to children, at the end of the paper, an overview of two workshops is given, which may be applied to the subject of human rights in practicing philosophy with children.
Through the Erasmus+ Program, in Key Activity 2 – “Strategic Partnerships in Education and Training” (KA2) – association for promotion of non-formal education, critical thinking and philosophy in ...practice “Petit Philosophy” has implemented or is implementing seven projects closely related to ethical education. The characteristics of these projects are that they are directed to ethical education in kindergartens and primary and secondary schools. Partners of “Petit Philosophy” in these projects were/are universities, primary and secondary schools, kindergartens, associations and institutions from thirteen countries (Austria, Germany, Slovenia, Italy, Spain, Hungary, Bosnia and Herzegovina, Greece, Ireland, the Netherlands, Slovakia, Latvia and Croatia). Project “ETHOS: Ethical Education in Primary and Pre-primary Schools for a Sustainable and Dialogic Future” is one of the first of these projects. ETHOS was successfully implemented under the Comenius Program from 2012–2014, and afterwards, projects under the Erasmus+ KA2 followed: ETHIKA – Ethics and Values Education in Schools and Kindergartens (2014–2017), LITTLE – Learning Together to Live Together: Teachers Leading Ethical Education for an Inclusive Society (2016–2019), AVAL – Added Value Learning for Preschool Teachers & Pedagogical Coordinators (2017–2019), COMET – A Community of Ethics Teachers in Europe (2017–2020), Integrating Ethics of Sport in Secondary School Curriculum (2017–2019), BEAGLE – Bioethical Education and Attitude Guidance for Living Environment (2018–2020) and TRACE – Traditional Children’s Stories for a Common Future (2018–2020). In this article, we will briefly present the projects’ activities, with particular emphasis on materials created for educators, teachers, and students.
Kroz program Erasmus+, u Ključnoj aktivnosti 2 – “Strateška partnerstva u području obrazovanja i osposobljavanja (KA2)” – Udruga “Mala filozofija” provela je ili upravo provodi ukupno sedam projekata koji su usko vezani uz etičko obrazovanje. Tu valja pridodati i projekt “ETHOS: Ethical Education in Primary and Pre-Primary Schools for a Sustainable and Dialogic Future”, koji je uspješno proveden pod programom Comenius od 2012. do 2014. godine. Karakteristika je ovih projekata usmjerenost na obrazovanje u vrtićima te osnovnim i srednjim školama. Uz “Malu filozofiju”, u projektima sudjeluju sveučilišta, osnovne i srednje škole, vrtići, udruge i institucije iz trinaest zemalja (Austrija, Njemačka, Slovenija, Italija, Španjolska, Mađarska, Bosna i Hercegovina, Grčka, Irska, Nizozemska, Slovačka, Latvija i Hrvatska). Navedeni Erasmus+ KA2 projekti su: ETHIKA – Ethics and Values Education in Schools and Kindergartens (2014.–2017.), LITTLE – Learning Together to Live Together: Teachers Leading Ethical Education for an Inclusive Society (2016.–2019.), AVAL – Added Value Learning for Preschool Teachers & Pedagogical Coordinators (2017.–2019.), COMET – A Community of Ethics Teachers in Europe (2017.–2020.), Integrating Ethics of Sport in Secondary School Curriculum (2017. 2019.), BEAGLE – Bioethical Education and Attitude Guidance for Living Environment (2018.–2020.), TRACE – Traditional Children’s Stories for a Common Future (2018.–2020.). U članku ćemo ukratko prikazati projektne aktivnosti u navedenim projektima, s posebnim naglaskom na materijale koji su namijenjeni odgajateljima, nastavnicima i učenicima.
Pod uredničkom ingerencijom Ivice Martinovića, godine 2010. u trećem smo sveščiću objavili temat »Frane Petrić i renesansne filozofske tradicije«. Radilo se o člancima nastalim kao rezultat izlaganja ...na simpoziju posvećenom Petriću, već dvadeset i osam godina održavanom u Gradu Cresu u sklopu znanstveno-kulturne manifestacije Dani Frane Petrića. Zajedno s prethodno objavljenim tematima i člancima nastalima u okviru dugovječnog skupa, ne samo u Filozofskim istraživanjima nego i drugim srodnim i partnerskim časopisima poput Metodičkih ogleda i Priloga za istraživanje hrvatske filozofske baštine, temat je neposredno ukazivao na vrijednost simpozija za istraživanje života i rada Frane Petrića, ali posredno, možda i važnije, ukazivao je na
autentičnu potrebu za bavljenjem hrvatskom, regionalnom i slavenskom filozofijom općenito, kao posebne kulturne vrijednosti u povijesti blisko povezane s vodećim znanstvenim, odnosno filozofskim strujanjima.
Desiderius Erasmus considered that the education of children has to start at an early age. To get a better understanding of Erasmus’ theories about the education, this paper analyses the use of his ...term eruditio, but also the use of terms such as ratio, usus and philosophia. The aim is to point out the interesting link between the contemporary understanding of critical thinking and Erasmus’ concept of eruditio. Furthermore, for a better understanding of his perception of education (but also of the connection of his theory with contemporary theories of critical thinking), we analyse Erasmus’ description of characteristics of a good teacher. Here mentioned description of a good teacher, in some aspects, link Erasmus with contemporary theorists (and practitioners) such as John Dewey and Oscar Brenifier. As early training and practice for the development of a proper inference, Erasmus suggests fables, language exercises and proverbs, which is similar to what contemporary theorists and practitioners of critical thinking and philosophy with children do.
Uz temu Zagorac, Ivana; Ćurko, Bruno
Filozofska istraživanja,
2014, Volume:
34, Issue:
3/135
Journal Article
Peer reviewed
Open access
Nakana ovoga temata – kojime zaokružujemo istoimeni simpozij održan tijekom 22. Dana Frane Petrića (Cres, 22–25. rujna 2013.) – je dvovrsna: istražiti ulogu i poziciju filozofije danas, s jedne ...strane, te sagledati njene razvojne potencijale, u prvome redu one koji se manifestiraju u sve većem broju poddisciplina filozofije, s druge. Čini se, naime, da se filozofija, unatoč predviđanjima o njezinu kraju koja ju prate već barem jedno stoljeće, danas revitalizira i u teorijskome i u praktičnome pogledu. Tradicionalne filozofijske discipline razvijaju se s novom snagom, a pridružuju im se i nova područja promišljanja, koja zauzimaju svoja mjesta unutar filozofijskoga sustava. Ovdje stoga želimo istražiti perspektive razvoja filozofije sâme te potentnost njenih novih oblikovnih formi za tematiziranje onih već postojećih, »vječnih« filozofskih pitanja, ali i onih novih koji obilježavaju početak 21. stoljeća.
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