En el presente artículo, nos proponemos mostrar el trabajo desarrollado desde 2017 en el proyecto “Filosofía para jóvenes privados de libertad” realizado por la Fundación Academia Kairós ...(www.kairosfilosofia.com). El objetivo no es solo mostrar en qué consiste el proyecto, los resultados y proyecciones de éste, sino, de modo prioritario, mostrar la perspectiva antropológica y la consecuente perspectiva ética que lo sostiene, de cara a explicitar el trasfondo que alimenta su metodología y que inspira su objetivo. Palabras clave: Filosofía para niños, Merleau-Ponty, libertad, diálogo, emoción y razón.
One of the social ills in contemporary Nigeria state is the abusive condition of the girl child. She has been abandoned, starved, beaten, enslaved and sexually molested by the society that ought to ...care about her but instead tames and guides her. Hence the paper attempts a social re-engineering process through philosophy for children dimension in higher education with a view to minimising, if not curbing, this ugly tragedy. The study employed both philosophical analysis and descriptive survey type. Philosophy for children is not an effort at teaching children the philosophical jargons but rather towards enablement of philosophical skills and its applications to questions of personal significance to the student. Findings revealed that the girl child abuse, though on the rise recently, but could be reversed where she is well trained in philosophical mindset at early age. Also, justice prevails when the abuse is timely reported to the law enforcement agents. Further, the establishment of victim-friendly court system would go a long way in facilitating quick dispensation of justice. Nevertheless, the vigorous pursue of ethical genuine poverty alleviation programmes would undoubtedly reduce the trend of the abuse in the society. The paper concluded that society should endeavour to nip the problem in the bud through conscientious philosophical guidance of Nigerian girl child at all time by all stakeholders. It is stated that the involvement of higher educational system will assist the parents, guardian, girl child, law enforcement agents, the law makers, the clinicians, the theoretician, the researcher and all other concerned with children’s welfare in such a way to shed light on a path of progress in decreasing and preventing this affront on our girl child in particular and children in general.
Después de enseñar la asignatura de Ética, y de la aplicar unas normas familiares escolares tradicionales, los estudiantes no se apropian de elementos éticos por varias causas: no les ven utilidad, ...no comprenden el contexto, o simplemente no les afecta, anulando cualquier interés al respecto. Esto impide que su obrar en la cotidianidad no sea tolerante en su ambiente escolar, generando dificultades en el docente para mediar comportamientos opuestos a una cultura de paz. Ante esto, se propone la Filosofía para Niños (FpN) como apuesta ético-política que permita robustecer el pensamiento crítico, creativo y cuidadoso para mirar hacia una cultura de paz. Diego Pineda, el fundador de FpN en Colombia, sostiene que es necesario desarrollar en los estudiantes habilidades de pensamiento que, adicionales a conocimientos éticos-ciudadanos, los lleve a tomar decisiones acertadas en el abordaje pacífico del conflicto. El desarrollo paulatino del pensamiento, la cercanía a las comunidades de indagación, la incursión en habilidades cognitivas y éticas producto de las herramientas pedagógicas propias del programa de FpN, constituyen una preparación para asumir posiciones argumentadas frente a dilemas que acontecen dentro de los conflictos escolares, ello facilitará al estudiante estructurarse y lograr tomar decisiones iluminadas por la razón.
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The paper is oriented to reviewing the educational program Philosophy for Children concerning its part – philosophical, literary stories. A philosophical, literary story written for the needs of the ...implementation of the Philosophy for Children program belongs to artistic literature. It contains philosophical categories and is characterized by simplicity in the thematic, content, and language components. The given educational program, as a form of applied philosophy by its focus, can provide a wide space for children to reflect on global problems attractively and engagingly. The fundamental reason for introducing philosophizing in the practice of education is that the program is a stimulating way of developing the qualities of thought, communication, and cooperation. Children learn to think for themselves together with others by including literary stories and environmental questions. Individual participants in the community of inquiry can be encouraged to actively think about the possibilities of nature protection, which we consider a prerequisite for changing their behavior concerning a sustainable way of life. The paper aims to reflect on the categories of caring thinking in philosophical, literary stories connected to the environmental issue.
The University of Hawai’i at Mānoa’s Uehiro Academy for Philosophy and Ethics in Education (UHM Uehiro Academy) prepares, supports and sustains philosophy for children Hawai‘i (p4cHI) educators, ...researchers, and students in Hawai‘i and beyond. This paper documents the impact of the Uehiro Academy’s philosophy outreach program at Kailua High School (KHS), a public secondary school on the Hawaiian Island of O’ahu. It describes the twenty year partnership between the University and KHS, which built a foundation for p4cHI to become integrated across the curriculum and within the school culture. To better understand the overall impact of the UHM Uehiro Academy philosophy outreach program on KHS, researchers asked, ‘How has the UHM Uehiro Academy philosophy outreach program impacted the school culture at KHS?’ Qualitative methods were applied to design and conduct a research study, which included interviewing 68 members of the KHS community. Data analysis revealed four main themes: (1) a schoolwide learner-centred pedagogy, (2) a place for learning more than just academics, (3) a community of diverse and connected individuals, (4) a commitment to professional growth for the purpose of a better world. The paper ends with conclusions, implications of the findings, and the researchers reflecting on the findings, including the benefits and challenges of university philosophy outreach programs in the secondary school setting.
The aim of this study was to identify the components and framework of the educational model for the use of technology in philosophy program for children for gifted students and its internal ...validation. The research method was heuristic. In order to obtain the educational design model, inductive content analysis was used in the qualitative part of the research, and in the quantitative part, survey method was used to validate the model internally through a questionnaire by experts. The sample population of the study in the qualitative part were related specialists in the fields of educational technology, special education and philosophy of education, written and electronic documents and resources, and in the quantitative part were the specialists of the mentioned fields. The samples were purposefully selected in both groups, and in the qualitative part 31 specialists and experts were selected for the interview and in the quantitative part 36 specialists from different universities and institutes of the country. Data were collected in the qualitative part using semi-structured interviews and content analysis of documents and in the quantitative part using a questionnaire made by the researcher. After conducting content analysis, 7 main categories were obtained. Also, 39 sub-components were extracted for the main categories. After extracting the codes, the components and sub-components were presented in the form of a model. The results of internal validation based on the opinion of experts have shown that the presented educational model has a good internal validity and has the necessary effectiveness to educate talented students.
In the last two decades, some authors in the philosophy for children movement have theorized that the community of philosophical inquiry can be a form of spiritual practice, of the care of the self, ...or a wisdom practice (De Marzio, 2009; Gregory, 2009, 2013, 2014;Gregory & Laverty, 2009). Yet, it is unclear if philosophy for children is, by itself, a form of spiritual education, or if it requires some sorts of modification to be one. And, if it is or can be a form of spiritual education, we can interrogate in what ways and to what extent is it one. It is these questions that this text aims to explore. To do so, we will first clarify the meaning of spiritual education through the presentation of two authors who have explicitly written on that topic. The first is Parker J. Palmer, who has developed a perspective on what it means to reclaim the spiritual roots of education, derived from his study and practice of Quaker spirituality. The second is Pierre Hadot, who has explored how the practice of philosophy in Western antiquity was a form of spiritual exercise. From our presentation of these two authors will emerge a particular perspective of what spiritual education means. In the last section of the text we will use this presentation to examine in what ways philosophy for children can be a form of spiritual education and if requires adaptations to be one.
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In Philosophy for Children (P4C) theory there is a long‐standing commitment to democratizing the classroom. It is widely believed that to properly democratize the classroom question‐asking and ...question selection should be undertaken by the students rather than the adult facilitator. In practice, this commitment to democratization generates a tension. Asking and identifying philosophical questions is an acquired skill. For P4C practitioners, it is difficult to find a balance between the desire to democratize the classroom through a student‐centered P4C practice and the need to help students build philosophical skills. This paper examines theoretical approaches to question‐asking and question selection in P4C and, using examples from the classroom, considers possible solutions to the tension. The aim is a method that respects students’ epistemic authority and agency in the community of philosophical inquiry while enabling P4C practitioners to aid the students in developing the skills necessary for philosophical engagement.
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There is a widespread belief in Philosophy for Children that Plato, the famed Greek thinker who introduced philosophizing to the world as a form of dialogue, was averse to teaching philosophy to ...young children. Decades of the implementation of P4C program’s inquiry pedagogy have shown conclusively that children are not, in fact, incapable of receiving philosophical training and education. But was Plato wrong? Or has he been largely misunderstood? Does his theory of education show the value of cultivating virtues in the young? This paper attempts to answer these questions by reading the Republic, specifically Plato’s theory of education and the allegory of the cave, as an education manual that can strengthen one’s understanding of the pedagogical approach of P4C and the importance of educating children in wisdom and other intellectual virtues. It demonstrates that the Platonic conception of education is consistent with P4C’s theoretical position of education being transformative, facilitative, and virtue-based. By unpacking the symbolisms and meanings of the cave metaphor, it also discusses effective facilitation, teacher capacity building, and sharing of responsibility in education. Ultimately, drawing from Plato’s theory of education can recalibrate and improve the way one sees the role of education in building caring communities that empower learners and educators for democracy, higher learning, and achievement.
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