This book provides an historical and a conceptual background to post-structuralism, and in part to post-modernism, for readers entering the discussions on post-structuralism. It does not attempt to be at the cutting edge of these debates nor to be advancing research in these areas. It does however look at the educational implications of the ideas discussed. The intention behind this collection was to provide a sound introduction to the key positions of a number of French poststructuralist thinkers who are being (...) increasingly referred to, used as support, and even embraced by theorists in educational discourse. The editor and contributors to this volume are concerned that these thinkers have been misappropriated on occasions. That is why this volume concentrates on the historical and intellectual background of these philosophers. Each of the authors of the chapters in this collection deals with 'their' philosopher in the areas of: brief biographical details; key philosophical ideas; and the applications in, or implications of their work for education. (shrink)

This book is framed as a dialogue, between Hugo Letiche's iconoclastic appeals to demontrate (as in a demo) for pedagogy/philosophy/politics of (re-)territoralization (as in the demos), and Jacques Rancière's call for dissensus and a new sensibility (le partage du sensible) that may lead to critical democratization. Writing here are: Asmund Born, Damian O'Doherty, Joanna Latimer, Hugo letiche, Geoff Lightfoot, Simon Lilley, Alphonso Lingis, Stephen Linstead, Garance Maréchal, Jean-Luc Moriceau, Rolland Munro, Rukmini Bhaya Nair, Peter pelzer, Yvon Pesqueux, Burkard (...) Sievers, Isabelle Stengers, and Niels Thyge Thygesen. The authors explore learning and education, research and investigation, writing and practice, in the context of organization and of organizing. They champion, affect, hope, poetic narrative, slow science, justice, the commons, engagement and fairness. (shrink)

Philosophy for Children has enabled schools to engage with what is typically thought of as an ‘academic’ discipline and has provided the opportunity to unlock a rich educational experience for children from a diverse range of backgrounds. A wide range of qualitative and quantitative studies have emerged looking at P4C in terms of the development of students at the social, academic and emotional level. However, while there have been many P4C papers that have ‘teacher’ in the title, these are (...) often about teacher training – including ‘hints and tips’ and curriculum development. Relatively few studies have looked at the effect of teaching P4C on teachers themselves. This paper considers how P4C affects teachers, in particular whether teaching P4C has led teachers to develop new pedagogical approaches, different ways of thinking critically and whether it has changed how they engage with their students, colleagues and their school. (shrink)

This book provides a fresh perspective on the work of the influential educationist, Paulo Freire. The author emphasizes both the coherence and the dynamism in Freire's thought, with some consistent core concepts, but also a strong commitment to ongoing reflection and development. The book includes a detailed overview of Freire's biography, major publications, and key ideas, but also adds a distinctive voice to existing conversations in the new comparisons it makes with other writers and thinkers, its Freirean analysis of policy (...) developments and pedagogical relationships at the tertiary level, and its consideration of ethical and educational questions in light of lessons from literature. The Freirean virtues of openness, humility, tolerance, trust, and rigor are found to be highly relevant to today's world. The hope is that this book will provide a number of avenues for further inquiry in the future, while also addressing educational questions and themes of interest to a wide range of scholars and practitioners in the present. (shrink)

Peter Roberts’ book Paulo Freire: Philosophy, Pedagogy, and Practice, which discusses the work and philosophy of famed critical educator Paulo Freire, takes the view that Freirean thought is to be...

Central tenets of Freirean philosophy and pedagogy are explored and applied to the emerging field of older adults’ learning (educational gerontology), a sub-field of adult education. I argue that many of Freire’s concepts and principles have direct applicability to the tasks of adult educators working alongside marginalized older adults. In particular, Freire’s ideas fit comfortably within a critical educational gerontology approach as they challenge prevailing orthodoxies and provide a robust analytical framework from which radical adult educators can work (...) effectively in promoting social transformation. (shrink)

In this article, I will try to elucidate the relevance of Deleuze and Guattari’s approaches in the philosophy of education, along the lines of the Deleuzean pedagogy of ‘do with me’ and the absence of pre-established rules for learning or methodological anarchism. To do so, I will consider three important milestones in Deleuze and Guattari’s thought: (i) antihumanism as the matrix of a pedagogy of generosity, (ii) the primacy of functioning over meaning as a vindication of practical (...) learning versus rote learning, (iii) the concepts of ‘deterritorialisation-reterritorialisation’ as the unlearning required by all true learning. (shrink)

A CHOICE Outstanding Academic Title 2012! Contemporary picturebooks open up spaces for philosophical dialogues between people of all ages. As works of art, picturebooks offer unique opportunities to explore ideas and to create meaning collaboratively. This book considers censorship of certain well-known picturebooks, challenging the assumptions on which this censorship is based. Through a lively exploration of children's responses to these same picturebooks the authors paint a way of working philosophically based on respectful listening and creative and authentic interactions, rather (...) than scripted lessons. This dialogical process challenges much current practice in education. The authors propose that a courageous and critical practice of listening is central to the facilitation of mutually educative dialogue. This book will be of interest to scholars and students of education studies, philosophy of education, literacy teaching and learning, children's literature, childhood and pedagogy. (shrink)

Though numerous disciplines are cultivating pedagogical relationships with the emerging field of digital humanities, philosophy appears to be among the least interested in what digital humanities has to offer. This is a missed opportunity. Through a proper pedagogical framing of both fields, I argue that philosophy educators would benefit from building a pedagogical relationship with digital humanities. First, I outline digital humanities methods and teaching practices, then I identify several core educational aims and teaching methods in philosophy, (...) which I conceptualize in terms of a creative art. Ultimately, I argue that digital humanities practices would enhance philosophy’s education aims by making philosophy more relevant and accessible to students’ needs, by fostering active learning, by establishing more equitable, collaborative participation, and by balancing skill-development with philosophical creation. The goal of this essay is not to replace traditional philosophy pedagogy, but rather to supplement it to better support modern students’ needs. (shrink)

The exponential growth of digital and communication technologies coupled with the rising need for continuing education have resulted in a proliferation of distance learning opportunities on a global scale. The most common and preferred option for the delivery of flexible education is online learning which relies oncomputers and the Internet to enable collaboration, participation and instruction. This new modality of learning requires novel pedagogical approaches and the seamless and transparent integration of technology. This paper proposes to discuss the emerging pedagogical (...) underpinnings and their connection to thetechnologies that enable anytime, anywhere educational participation. (shrink)

This essay offers a rationale for the employment of narrative pedagogies in introductory philosophy courses, as well as examples of narrative techniques, assignments, and course design that have been successfully employed in the investigation of philosophical topics. My hope is to undercut the sense that “telling stories in class” is just a playful diversion from the real material, and to encourage instructors to treat storytelling as a genuine philosophical activity that should be rigorously developed. I argue that introductory courses (...) focused on student narratives fulfill the ideals of learning-centered teaching. Since narrative learning also promotes self-knowledge and empathic understanding, there is good reason to consider replacing or supplementing canonical texts or arguments with narrative assignments. The concluding sections provide details as to how such assignments can be constructed,integrated into course units, and assessed. (shrink)

This paper addresses specific concerns that emerge as a consequence to the current educational reforms in the Philippines. These concerns are philosophical and pedagogical. The philosophical concern underscores the importance to situate philosophical thought within concrete historical conditions. In this way, philosophy does not only become a pure abstract enterprise, but an intellectual struggle at the service of historical novelties. I propose a philosophical paradigm that values collective practice at the service of truth. As new situations demand new interpretations (...) and contextualization, I shall also employ a philosophical discourse and practice not only contemporary to, but also one of the bests of our times: the philosophy of Alain Badiou. The pedagogical concern elucidates the political nature of education, which is what Critical Pedagogy argues essentially. This paradigm puts importance above all on the role critical knowledge and collective practice plays in the educational and socio-political arena. The critical pedagogy which I propose is not far from the emancipation politics also embedded in Badiouian Philosophy. Hence, there is a connection between the kind of philosophy I propose and the pedagogical paradigm I present as an alternative. From the philosophical and pedagogical arguments presented, I shall argue for the need to rescue education from the influence of neoliberalism. The resistance necessitates the movement of the collective through the agency of the teacher-militant. (shrink)

In this paper, drawing on evidence internal to the Platonic dialogues (supplemented with some ancient testimonia), I answer the question, “How did Plato teach in the Academy?” My reconstruction of Plato’s pedagogy in the Academy is that there was a single person who read the dialogue aloud like a rhapsode (this is in contrast to the dramatic theatrical hypothesis, in which several speakers function as actors in the performance of a dialogue). After the rhapsodic reading, students were allowed to (...) ask that portions of the text to be re-read, to ask a question about the text, and were encouraged to enter into a broader conversation about the topic and themes brought out by the text. This later pedagogical method of interrogating and investigating a dialogue is of more importance than the mere reading of a dialogue. I contend that Plato’s experiences teaching were woven into some of the dialogues, and that Plato’s pedagogy reflects some of the ways that he taught in the Academy. I propose that excellent points made by students may have been written into revised forms of the dialogue. And not only good points, but also mistakes in reasoning may have been added into the dialogues. I suggest that the way certain dialogues are organized with “guest lecturers” and “tag-team” philosophical debates reflect Plato’s pedagogy in the Academy. Plato’s broadmindedness, his openness to various and opposing viewpoints, is also evident from both outside and inside of the dialogue. Lastly, drawing on the idea of Socratic mimēsis, I give a plausible curriculum for how Plato may have used the dialogues to teach them: he had his students “play” with them. Plato may have asked his students to enter into the roles of the characters in the dialogues to better understand them and the type of person they represent. Plato may have also asked students to take over from the position of the character in the dialogue and to suggest a better, truer account of things than what the characters said or did. (shrink)

Materialism & Dialectics : Marx -- The Dialectic of the Concrete Concept : Manheim -- Liberating "the Critical" in Critical Theory : Marcuse -- The Linguistic Turn's Evasion of Philosophy : Critical Warrants for Radical Praxis and Pedagogy -- Herbert Marcuse and the New Culture Wars -- Education Against Alienation -- The Labor Theory of Ethics and Commonwealth -- Global Capitalism and Radical Opposition : Herbert Marcuse;s 1974 Paris Lectures -- Critical Education and Political Economy -- Decommodification & (...) Liberation : Commonwealth as Aesthetic Form of Alienation-Free Society -- A Commonwealth Counter-Offensive -- Appendix No. 1: Engaging a Radical Past : Socialist Germans in New York City, 1853 -- Appendix No. 2: Engaging a Radical Past : Anti-Racism in Kansas Free State Struggle, 1854-64. (shrink)

Whether we are said to be living in the Anthropocene, the Capitalocene, or are witnessing the start of the Chthulucene, as feminist science studies scholar Donna J. Haraway (2016) would describe the current post-anthropocentric era, there is a demonstratable need for affective, entangled, transversal forms of thinking-doing today. Writing this editorial almost a year after the COVID-19 pandemic erupted, and that as inhabitants of Belgium and South Africa—countries with complex ongoing capitalist-colonial legacies, socio-political presents, and heavily but also differently hit (...) by said pandemic—we more than ever feel that these are times of entwined crisis, chaos, and hardship, overflowing with cravings for pedagogical-philosophical responses that are affirmative, productive, and future-oriented. Reactions that are moreover part theory, part praxis, counter the nihilistic, and are future-focused while still grounded in the present, as to not defer responsibilities to future times (see Geerts & Carstens, 2019). (shrink)

This book takes up, and takes seriously, the institutional sites and pedagogical investments of professional identity for college English teachers and examines how these site and investments both constitute and complicate the space of our politics.

In the ancient world, philosophy was understood to be a practical guide for living, or even itself a way of life. For philosophers today to ignore this dimension of philosophy is not to ignore an accidental subset of the subject that can be divorced from its essential nature - it is to ignore philosophy itself. The articulation of philosophy as a way of life and its pedagogical implementation advances the love of wisdom; it is not merely (...) an addendum to it. But how might we convey the love of wisdom as not only a body of dogmatic principles and axiomatic truths but also a lived exercise that can be practiced? This volume of essays brings historical views about philosophy as a way of life, coupled with their modern equivalents, more prevalently into the domain of the contemporary scholarly world. (shrink)

This chapter contains sections titled: Liberation Theology Philosophy of Liberation Pedagogy of the Oppressed Conclusion References Further Reading.

Paulo Freire’s philosophy of education, popularized via his magnum opus, The Pedagogy of the oppressed (2000 [1970]) ‘shocked’ the world, sort of constructively, with its trenchant, au courant and futuristic meditations on the onto-epistemological lives of the marginalized in Latin America, and by elliptical extension, across the world. The central tenets of Freire’s thought as reflectively (and reflexively) acting upon the world to transform it, are as current today as these were in the late 1960s, majorly because of (...) the subjectively active ways it interacts with our onto-epistemological locations and intentions. It is in appreciating such durable temporality about his philosophy that one can sense, indeed, thickly discern it trans-spatial and transcultural connections with the humanist African philosophy of Ubuntu and it educational foundations. Ubuntu in its across-Africa readings, represents both a practical and aspirational humanization of all people (more popularly, perceiving and practicing our personhoods through the personhoods of others) with the potential outcome, in the words of Desmond Tutu (in Battle, 2009), of the cessation of inter-people conflict and oppression. With these perspectives and prospects from Freire and Ubuntu, the intersecting subsets of the two are, I argue, thickly important with analytically discernible onto-epistemological and pedagogical connections and operations. (shrink)

Philosophical inquiry has the capacity to push boundaries in teaching and learning interactions with students and improve teacher’s pedagogical experiences. This paper focuses on the potential for Philosophy to foster pedagogical transformation. Two groups of primary school teachers, 59 in total, have been involved in a comparison of pedagogical transformation between teachers who implemented Philosophy and teachers who used thinking tools for conceptual exploration. A mixed methods approach, including, questionnaires and semi-structured interviews, was employed to inquire into the (...) effect of teaching Philosophy on teachers’ perceptions of their pedagogy. This paper describes how the engagement in communities of philosophical inquiry results in a significant improvement in perceptions of pedagogy, teacher thinking and student engagement. (shrink)

What does reflection on educational theory and education today actually aim at, if theory and practice can no longer be formulated as a unity? This article describes the German discourse of educational philosophy and outlines its critical view discussing the “limits of understanding subjectivity”. In the following parts it is argued that the philosophy of education of the future will encompass an “economy” as well as an “ecology” of pedagogical or educational knowledge. Here, analyses of contemporary educational practices (...) are brought together with the invention and discovery of other or alternative possibilities. (shrink)

This essay extends the recent trend toward greater emphasis on writing-related pedagogical practices in introductory philosophy courses to upper-division courses, providing a holistic model for course design that centers on certain techniques and practices that have been developed in the context of the new wave of multidisciplinary writing programs in the United States. I argue that instructors can more effectively teach philosophy and encourage philosophical thinking by incorporating the methods of writing instruction into their courses in systematic ways (...) and offer practical guidance on how to do so. (shrink)

The purpose of this paper is to attend to a certain attitude towards philosophy at Spellman College and to offer an account of its occurrence. This paper also offers recommendations on pedagogical methods and curricular models to attract African American students to philosophy. The author uses examples from personal experience teaching ethics seminars and articulates guiding principles for engaging students on a personal level while cultivating their interest in the discipline.

In recent years new discourses have emerged to inform philosophy and pedagogy in early childhood. These range from various postfoundational perspectives to objectivist accounts such as neuroscience in relation to brain development. Given the variety of competing narratives, the field is complex and multifaceted with potential to revision early childhood pedagogy through varied paradigms and philosophical orientations. This special issue sought scholarship on a range of philosophical perspectives about early childhood education, particularly those related to issues of (...) pedagogy. In this article, we develop an argument for philosophically informed pedagogy to balance some of the psychological and empirical approaches that dominate the field. Based on the provocations of the seven articles that comprise this issue, we argue for greater attention to subjective and even mysterious approaches to learning that call for ontological orientations to pedagogy as a relationship rather than a response or an intervention. (shrink)

This essay concentrates on philosophizing that happens outside and in addition to planned philosophical discussions, philosophizing that comes alive in practice, that is intensified in children’s encounters with the world, with others, with language, in play. It contemplates how adults, educators and parents encounter children and are affected by children’s philosophical explorations. What is the role of the adult in children’s philosophical questioning? How can we respond to children’s philosophizing? What does it mean to do so? The essay explores philosophical (...) exercises for early childhood educators in a range of examples from literature – memoirs, autobiographies, fiction and works that play in between those. By thinking through these literary examples, it investigates how educators can prepare for philosophical encounters with children through exercises of reading and thinking. In doing so the essay experiments with a form of writing that itself becomes a philosophical exercise. Through the examples and exercises the essay suggests how early childhood educators can train for a pedagogical immediacy that involves listening to the philosophical and existential questioning in children’s play, tantrums, and silences. The investigations and readings of the examples are not meant to lead to conclusions that can be directly applied in pedagogical practices; neither do they work as arguments for listening or listening in a particular way to children. What we get, and what I am looking for, is rather the experience of working and thinking through these examples. (shrink)

With the calls to decolonize the philosophy curriculum, and the university more generally, which have seen a series of intellectual interventions in South Africa, this article takes its cue from Nyoka’s recommendation when he suggests moving beyond merely thinking about decolonization. In reflecting on processes of decolonizing the curriculum, this article considers the successes and failures of a course taught during a global pandemic, wherein pedagogic strategies were constrained. Reflecting on a module taught in the first semester of 2021, (...) this article thinks through the fundamental question that underpins the course, primarily: how to develop a contextually responsive philosophical approach on the southernmost tip of the African continent. Using two primary texts, Kumalo’s Decolonization as Democratization and Jansen’s Decolonization in Universities, the module analysed this question by juxtaposing, respectively, a philosophical and educational text. In this pedagogic autocritique, I reflect on ‘what obligation do intellectuals owe their students’ in a decolonizing context. (shrink)

What does reflection on educational theory and education today actually aim at, if theory and practice can no longer be formulated as a unity? This article describes the German discourse of educational philosophy and outlines its critical view discussing the “limits of understanding subjectivity”. In the following parts it is argued that the philosophy of education of the future will encompass an “economy” as well as an “ecology” of pedagogical or educational knowledge. Here, analyses of contemporary educational practices (...) are brought together with the invention and discovery of other or alternative possibilities. (shrink)

This essay is a review of Peter McLaren's most recent work, Capitalists and Conquerors: A Critical Pedagogy Against Empire. The essay situates McLaren's work in the philosophical tradition of Marxist Humanism, with reference specifically to Raya Dunayevskaya and Paulo Freire. Despite invoking the work of Dunayevskaya as a foundation for his own project, McLaren does not offer a robust explication of this important thinker, nor of the Hegelian‐Marxist discourse she embraced. Here, as in much of McLaren's work, the reader (...) is not offered rigorous analysis of his philosophical assumptions. The dearth of such analysis, this essay argues, compromises the critical thrust of McLaren's work. In turn, the essay sketches a framework for unpacking the Marxist Humanist paradigm, and, thereby, rethinking the philosophical foundations of contemporary critical pedagogy. (shrink)

I describe dynamic teaching to adult, mainly immigrant students, who are new to philosophy and often are college “firsts.” Adult students have family, financial, and work obligations, whereas standard students are leisured outside of class and approach philosophy as consumers. I teach from assigned texts, dismissing as a conceit of philosophers that philosophical questions arise from real life experience. My students are intensely focused on their grades, frugal with their expenditure of academic effort, and prone to submit all (...) of their coursework at the end of the semester. A syllabus requiring weekly assignments with citations curtails that. For immigrant students, who value their college degree as entry to the American dream, the hard work usually ascribed to them is, here, academic work. Learning to do philosophy in this way can result in enduring meta-skills of time management, focused reading, thinking, and group participation that carry over to other subjects and real life. (shrink)

In this paper, I will establish a conversation between Rorty and the recent proposal of post-critical pedagogy. The assumption is that through this dialogue some tenets of the latter could find a Rortyan redescription that avoids the risk of ‘metaphysical’ formulations, whereas Rorty’s ideas can increase in their relevance with respect to education thanks to the post-critical perspective. In particular, the conversation will develop by focusing on the shared attitude towards the critical-negative attitude of poststructuralist thought, the significance of (...) the subject-matter in education and an interpretation of pedagogical hermeneutics (a key notion of post-critical pedagogy) through the lens of the Rortyan idea of edification. In the conclusion, by distinguishing two views of hope – an eventist and a transitionalist – it is argued that it is precisely in this theme, which seems to be a privileged meeting ground for Rorty and post-critical pedagogy, that there may lie a major fault line. (shrink)

The article conceptualizes the term Pedagogy of Fear as the master narrative of educational systems around the world. Pedagogy of Fear stunts the active and vital educational growth of the young person, making him/her passive and dependent upon external disciplinary sources. It is motivated by fear that prevents young students—as well as teachers—from dealing with the great existential questions that relate to the essence of human beings. One of the techniques of the Pedagogy of Fear is the (...) internalization of the view that without evaluation and assessment we cannot know a child’s level or “worth”—and therefore are unable to help him/her if he is “slow in learning.” In contrast, Philosophy for/with Children offers a space for addressing existential questions, some of which deal with urgent social issues. The willingness to make philosophy inquiry an alternative already from an early age seeks to allow the child to challenge him/herself with new and fresh questions. Philosophy for/with Children does not regard children as a “space of lack” (experience, knowledge, values, etc.) The new and fresh philosophical perspective of children demands the presence of a willingness to engage in dialogue and rejection of the fear of the innocent and deep questions of philosophy. Shaking free of the Pedagogy of Fear and restoring honor to children’s questions demands a fundamental conceptual change within education. The replacement of existential certainty as it is depicted by adults in the existing education system with an existential question is a heavy intellectual task that in most cases is viewed as subversive—primarily on the part of the adult. It demands a return to starting points and a willingness to allow children a free and safe educational space in which to ground preliminary and fertile questions about themselves, their lives, their environment, and, most of all, the changing world they discover with the form of originality that is right for them. (shrink)

_Expertise, Pedagogy and Practice_ takes as its focus recent work on situated and embodied cognition, the concepts of expertise, skill and practice, and contemporary pedagogical theory. This work has made important steps towards overcoming traditional intellectualist and individualist models of cognition, group interaction and learning, but has in turn generated a number of important questions about the shape of a model that emphasizes learning and interaction as situated and embodied. Bringing together philosophers, cognitive scientists and education theorists, the collection (...) asks and explores a variety of different questions. Can a group learn? Is expertise distributed? How can we make sense of a normative dimension of expertise or skill? How situation-specific is expertise? How can groups shape or generate expert practice? Through these lenses, this collection advances a more experientially holistic approach to the characterisation and growth of human expertise. This book was originally published as a special issue of _Educational Philosophy and Theory. _. (shrink)

In this paper I provide an introduction to the special issue on the Philosophical Novel for Children by pointing to a lacuna in the theoretical field of philosophy for/with children, suggesting that the field is in need of more research on the philosophical novel given its status as the curricular centerpiece of Matthew Lipman’s vision of P4/WC. I describe the genesis of the idea for this special issue, emerging as it did first from a series of questions and experiences (...) which I encountered while working with Lipman’s philosophical novels as a P4/WC practitioner, then through a scholarly exploration of Lipman’s model theory of the philosophical novel for children, and culminating in the presentation of several of the papers published here at a special symposium on the philosophical novel for children at a meeting of the American Philosophical Association. I conclude with a preview of the papers in this special issue, highlighting several shared themes and concerns. (shrink)

Being a member of a minority group makes it harder to succeed in academic philosophy. Research suggests that students from underrepresented groups have a hard time in academic philosophy and often drop out instead of pursuing a career in philosophy, despite having the potential to become excellent philosophers. In this paper, I will argue that there is a specific way of thinking about traditional conceptual analysis within analytic philosophy that marginalizes underrepresented groups. This has to do (...) with what kinds of analyses we philosophers think are worthy of conducting and with who we think are worthy of pursuing such analyses. I will then show why this is particularly worrisome for the profession of philosophy as an institution geared towards the love of knowledge and argue that it should be in our interest as philosophers to find ways to prevent this marginalization of underrepresented groups. Finally, I will provide an example of how to do philosophy differently that does not exclude members of underrepresented groups and suggest ways in which the teaching of analytic philosophy can directly counter the discriminatory practices of academic philosophy. (shrink)

These days philosophy teaching in universities follows two main views: the continental philosophy and the analytic philosophy. Each one of those traditions has very different philosophical and pedagogical practices. My objectives in this article are: 1. to show the distinctions between the practices that continental and analytical philosophies cultivated at the universities; 2. to indicate that there is a confusion at the characterization of what is analytic philosophy, and that the critics driven to it are in (...) fact driven to logical positivism; 3. to show that the analytic practices are the ones we consider as genuinely philosophical. / Atualmente o ensino de Filosofia nas universidades tem seguido duas visões principais: a filosofia continental e a filosofia analítica. Cada uma dessas duas tradições diferem bastante em suas práticas filosófica e pedagógica. Meus objetivos neste artigo são: 1. mostrar as distinções entre as práticas cultivadas dentro das universidades pela filosofia continental e pela filosofia analítica; 2. indicar que há uma confusão na caracterização do que é filosofia analítica e que as críticas a ela dirigidas na verdade apontam para o positivismo lógico; 3. mostrar que as práticas analíticas são aquelas que consideramos como genuinamente filosóficas. (shrink)

Cognitive load theory (CLT), a construct of instructional psychologist John Sweller, has long been a mainstay of educational psychology and university educational technology courses, regionally and internationally. Although aspects of this cognitivist theory have been severely criticised, including its insistence on direct instruction in opposition to inquiry-based pedagogies, a comprehensive philosophical, neurobiological, and education critique has been missing. This paper fills the gap, by subjecting the main theoretical and pedagogical claims of CLT to close and searching scrutiny, in part, utilising (...) a newly emerging synthesis of philosophy and cognitive brain science, appropriately known as Cognitive Philosophy. The paper pushes past CLT, with its emphasis on the transient nature of working memory and core notion of cognitive ‘load’, to propose an account of the learning brain that is predictive (not reactive), embodied, neuronally plastic, non-linear, dynamically self-organising, and inherently emotional. This alternative account immediately problematises Sweller’s understanding of working memory and his account of language learning, based on Geary’s questionable epistemological claims, while keeping the practical needs of teachers and teacher educators firmly in view. Armed with this alternative, teachers can move beyond the theoretical and pedagogical constraints of CLT, including trying to mitigate a putative ‘load’ in working memory. (shrink)

There are various programmes currently advocated for ways in which children might encounter philosophy as an explicit part of their education. An analysis of these reveals the ways in which they are predicated on views of what constitutes philosophy. In the sense in which they are inquiry based, purport to encourage the pursuit of puzzlement and contribute towards creating democratic citizens, these programmes either implicitly rest on the work of John Dewey or explicitly use his work as the (...) main warrant for their approach. This article explores what might count as educational in the practice of children ‘doing’ philosophy, by reconsidering Dewey’s notion of ‘experience’. The educational desire to generate inquiry, thought and democracy is not lost, but a view that philosophy takes its impetus from wonder is introduced to help re-evaluate what might count as educational experience in a Deweyan sense. (shrink)

Because the young Socrates has presuppositions typical of a mathematician about the independence of the mind from the body, he has to be led to a fuller appreciation of the human soul, i.e., embodied intelligence, in order to understand statesmanship. The Eleatic Stranger thus tells a myth about an age where men age backwards, are born out of the earth, and are cared for by shepherd/gods. This affords the opportunity to think quite radically about how the body shapes the soul (...) and thus affects not only physical life, but also theoretical life and consequently both politics and philosophy. (shrink)

A Pedagogy of Purpose offers a completely fresh take on key problems in the education system. Gary Keogh argues that the education system has lost its way; it has become mechanistic, vapid, driven by an obsession with dubious measurements and led by a very narrow understanding of what it means to succeed. It has lost its sense of purpose. Using many real classroom examples, Keogh provides a new way forward, demonstrating how insights from classical philosophy can have a (...) positive influence on crucial issues in education like student behaviour, assessment, attendance, the quality of teaching and learning, and perhaps most importantly, the mental health of students and teachers. (shrink)

Despite the scientific consensus, climate change continues to be socially and politically controversial. Consequently, teachers may worry about accusations of political indoctrination if they teach climate change in their classrooms. Research shows that many teachers are using the ‘teaching the controversy’ approach to teach climate change, essentially allowing students to make up their own mind about climate change. Drawing on some philosophical literature about indoctrination and controversial issues, we argue that such an approach is inappropriate and, given the escalating crisis (...) that is climate change, potentially dangerous. Instead, we propose integrating three well-established educational practices, Philosophy for Children, place-responsive pedagogies, and Critical Indigenous Pedagogy, to help teachers and students critically examine climate change controversy while still meeting the key goals of climate change education. (shrink)