Dissertations / Theses: 'Elementary Education and John Dewey'

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Medeiros, Verenice Mioranza de. "O liberalismo e as proposições de John Dewey para a educação elementar." Universidade Estadual do Oeste do Paraná, 2013. http://tede.unioeste.br/handle/tede/3639.

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Our purpose with this research is the analysis of liberalism in its historical process of re-articulation. We do this analysis from the study of the theoretical propositions John Dewey for elementary education that here understood like that designed to teach the rudiments minimum for workers, as would say Adam Smith in the eighteenth century. This study is justified by the need who we feel to deepen the theoretical basis to enable us to analyze the social and educational policies implemented by liberal states. We believe that the study of Dewey enables us to understand the implications of liberalism for the educational field. In the introduction we present our object, the organization of the study and considerations regarding the design of the State and social policies that guide our analysis. In the section entitled “The liberal thinking in its different phases," we describe some of the phases of the liberalism and its processes of crisis and re-articulation with the capitalist system. In the third chapter, we situate Dewey and the progressive school movement in the social, political and economic development of the United States. In the section "John Dewey and the propositions for elementary education: relations with the liberalism", we situate Dewey's thought as a classic in dialogue with the social, political and economic questions of their time and we present reflections on his proposals for the elementary education. In closing remarks, we recovered some questions that were presented throughout the text and we highlight our understanding that John Dewey, like the other liberals of his time, feared to lose the command to the socialist or fascist groups in ascendancy in the period. In this direction, the output proposed by Keynes, in the second phase of liberalism, joined it to the educational model proposed by Dewey, resulting in a broad ideological reform that got full support of the capitalists, which reaches until today.
Nosso propósito com a realização desta pesquisa é a análise do liberalismo em seu processo histórico de rearticulação. Fazemos esta análise a partir do estudo das proposições do teórico John Dewey para a educação elementar, aqui entendida como aquela destinada a ensinar os rudimentos mínimos para os trabalhadores, como diria Adam Smith no século XVIII. Esse estudo justifica-se pela necessidade que sentimos de aprofundar os subsídios teóricos para que nos permitam analisar as políticas sociais e educacionais implementadas por estados liberais. Entendemos que o estudo de Dewey nos possibilita compreender as implicações do liberalismo para o campo educacional. Na introdução apresentamos nosso objeto, a organização do estudo e considerações a respeito da concepção de Estado e de políticas sociais que orientam nossa análise. Na seção intitulada “O pensamento liberal em suas diferentes fases”, discorremos sobre as fases do liberalismo e seus processos de crise e rearticulação com o sistema capitalista. No terceiro capítulo, situamos Dewey e o movimento da escola progressista no contexto social, político e econômico dos Estados Unidos. Na seção “John Dewey e as proposições para a educação elementar: relações com o liberalismo”, situamos o pensamento de Dewey como um clássico em diálogo com as questões sociais, políticas e econômicas de seu tempo e apresentamos reflexões sobre suas proposições para a educação elementar. Nas considerações finais, recuperamos algumas questões apresentadas ao longo do texto e destacamos nossa compreensão a respeito de que John Dewey, como os demais liberais de seu tempo, temiam perder o comando para os grupos socialistas ou fascistas em ascendência no período. Nessa direção, a saída proposta por Keynes, na segunda fase do liberalismo, juntou-se ao modelo educacional proposto por Dewey, resultando em uma reforma ideológica ampla que obteve total apoio dos capitalistas, a qual chega até nossos dias.

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Mackey, David R. "Niebuhr, Dewey, and the Ethics of a Christian Pragmatist Public Elementary School Teacher." Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1291375868.

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Bobeczko, Daniel S. Jr. "A Phenomenological Study of Kindergarten Teacher Perceptions of Standardized Testing and its Influence on Curriculum, Instruction, and Assessment." Cleveland State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=csu1449343351.

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Kauppi, V. M. (Veli-Mikko). "Sorrettujen estetiikka:Paulo Freire, John Dewey ja sarjakuvan opetus Suomessa." Master's thesis, University of Oulu, 2016. http://urn.fi/URN:NBN:fi:oulu-201606042299.

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Tämä kasvatustieteen pro gradu -tutkielma pyrkii hahmottamaan sarjakuvan opetusta suomalaisessa kontekstissa. Sen tarkoitus on laajentaa sarjakuvasta tarjolla olevan tutkimuksen määrää alalla, jonka tieteellinen tutkimus on varsin olematonta. Vaikka sarjakuva taidemuotona on viimeistään tällä vuosituhannella alkanut saavuttaa asemaa taiteen kentässä myös akateemisen tutkimuksen silmissä, siitä tehty tutkimus keskittyy lähinnä taideteoreettiseen tai sarjakuvaa välineellistävään tutkimukseen. Oma tutkielmani pyrkii vastaamaan omalta osaltaan sarjakuvan opetukseen liittyviin tiedonmuodostuksellisiin kysymyksiin ja viemään tutkimusta siten soveltavampaan, tässä tapauksessa pedagogiseen suuntaan. Pyrin vastaamaan siihen, millainen on sarjakuvan opetuksen asiantuntijoiden pedagoginen filosofia ja käytäntö sekä siihen, miten haastattelemani asiantuntijat asemoivat alansa suhteessa ympäröivään todellisuuteen. Tutkimus toteutettiin sähköpostitse haastattelemalla sarjakuvan opettamisen asiantuntijoita puolistrukturoidun haastattelun keinoin. Kertynyt haastatteluaineisto analysoitiin tutkimuksen teoreettisen viitekehyksen mukaisesti Paulo Freiren ja John Deweyn teorioihin peilaten sisällönanalyysin keinoin, osin tukeutuen myös narratiivisen tutkimuksen analyysitapoihin. Tutkimustuloksista nousivat esiin merkittävät muutokset sarjakuva-alalla, mikä väistämättä kyseenalaisti aiemman tutkimuksen pohjalta tehtyjä hypoteeseja eikä voi olla vaikuttamatta lähes kaikkeen sarjakuvaan liittyvään, mukaan lukien sarjakuvan opetus. Samalla rakentui vahvoja narratiiveja alan toimijuudesta. Sarjakuvan opetusta voidaan tutkimukseni tavoin analysoida tieteellisessä tutkimuksessa esimerkiksi kriittisen pedagogiikan tai John Deweyn teorioiden mukaisesti, mutta sitä voisi ja kenties tulisi lähestyä myös yllättävämmistä viitekehyksistä. Tutkimukseni asettaa haasteen myös muille sarjakuvasta kiinnostuneille tutkijoille siirtyä alan tutkimuksessa soveltavampaan suuntaan, pois taideteoreettisesta tarpeesta perustella olemassaolonsa. Samoin kyseenalaistan alan vanhemman tutkimuksen ajanmukaisuuden ja haastan sarjakuvan perustavanlaatuisesta tutkimuksesta kiinnostuneet päivittämään tietoja sarjakuvasta nykyaikaan.

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Trindade, Christiane Coutheux. "Educação, sociedade e democracia no pensamento de John Dewey." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-10092009-155352/.

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A pedagogia de John Dewey (1859-1952) é referência para compreender as alterações no pensamento e na prática do campo educacional do século XX. Suas propostas questionam o modelo escolar tradicional predominante na época, realocando a criança para o centro do processo pedagógico. Apesar de ilustre por suas contribuições à Educação, Dewey assegura seu lugar nas discussões filosóficas tanto pela amplitude temática de seu pensamento quanto pela riqueza analítica de suas ideias. Tido como um dos pioneiros do pragmatismo (ao lado de William James e C. S. Pierce), o filósofo se debruça sobre as mais prementes questões políticas e sociais de seu tempo: o avanço desenfreado do capitalismo lança uma série de novos desafios ao homem, ao mesmo tempo em que ascendem totalitarismos de esquerda e direita na Europa e na Rússia. O horizonte da emancipação humana, representado pela democracia, está sob ameaça de diferentes modos. Essa importante pauta recebe o tratamento de Dewey em escritos que transcendem as fronteiras pedagógicas. Entendemos que a pedagogia de John Dewey é melhor compreendida quando matizada pela concepção de sociedade democrática presente nessas reflexões filosóficas mais amplas. Com o intuito de delinear essa concepção, este trabalho partiu da leitura analítica de Velho e novo individualismo e Liberdade e Cultura. A primeira trata dos descompassos entre indivíduo e sociedade, acentuados diante da lógica capitalista de prevalência do interesse particular sobre o comum. A democracia aparece como forma de organização social que possibilita a harmonia desses lados, zelando tanto pela garantia do desenvolvimento do indivíduo quanto pela busca dos fins sociais. Já o segundo texto afirma que liberdade e democracia devem ser tomadas como aposta moral e não como fins naturalmente prezados pelo homem. A cultura, em interação com a natureza humana, é elemento formador de hábitos, disposições e valores. Com isso, Dewey coloca a manutenção e expansão dos ideais democráticos em mãos humanas enquanto missão que precisa ser deliberadamente empreendida. Uma sociedade livre exige uma cultura livre o que, por sua vez, só se dá pela existência de instituições sociais igualmente libertárias. Em função dessas descobertas, alguns dos principais pontos de sua reflexão pedagógica são repensados a partir de Meu credo pedagógico e Democracia e Educação. Em primeiro lugar, destacamos o papel da educação, enquanto processo social na formação da cultura da sociedade. Se a democracia é uma escolha, a educação pode beneficiar ou dificultar sua construção de acordo com o tipo de cultura que promove. Assim, a preocupação com o interesse da criança diante da matéria e da atividade escolar assume nova tonalidade, pois é expressão de sua preocupação tanto com a preservação da dimensão individual na sociedade massificada, quanto pelo repúdio a práticas antidemocráticas geradoras de sujeitos passivos e acostumados a tarefas não reflexivas. Por outro lado, cabe à escola levar o aluno a compreender-se como ser social, significando seu papel e suas ações em função dos fins da comunidade. Para Dewey, a centralidade do método pedagógico se dá porque meios são tão importantes quanto fins. A democracia não pode ser alcançada senão por meios democráticos: a escola, enquanto instituição social, não pode se furtar desse imperativo.
John Deweys (1859-1952) pedagogy is a key to comprehend changes in educational thought and practice throughout the 20th century. His propositions call in question the predominant traditional school model, shifting the child back to the center of the pedagogical process. Though well known for his contribution on Education, Dewey is present in philosophical discussions due to his wide thematic scope as well as for the analytical power of his ideas. Regarded as one of the pioneering American pragmatist, the philosopher laid effort on the most urgent political and social matters of his time: the ungoverned advance of capitalism puts at stake new challenges to mankind, as left and right-wing totalitarian systems emerge in Europe and Russia. Human emancipation, represented by democracy, is threatened in different ways. Dewey tackles this important issue in works that transcend the pedagogical field. The authors pedagogy seems to be better comprehended when contextualized by his concept of democratic society, stated in broad philosophical reflections. This dissertation clears out this conception through analytical readings of Individualism, Old and New and Freedom and Culture. The former brings out the differences between individuals and society, intensified by the prevalence of private interests over common well-being. Democracy emerges as a form of social organization which makes it possible to achieve balance between those two sides, guaranteeing both individual development and the search for social aims. The latter asserts that liberty and democracy shall be understood as moral choice, instead of as mens natural longing. Thus, Dewey understands the maintenance and expansion of democratic ideals as deliberately undertaken by human hands. A free society requires a free culture that, in its turn, can only exist through free social institutions. Having in mind these findings, some of his main pedagogical ideas from My Pedagogic Creed and Democracy and Education were revisited in this research. Firstly, the role of education is pointed out, as a social process in the formation of culture. If democracy is actually a choice, education can favor or hinder its construction according to the kind of culture it promotes. Hence, the concern for childrens interest on academic content and activities rises new implications, for it reveals an attempt to preserve the individual dimension in mass society, as well as to deny non-democratic procedures that form passive human beings, accustomed to non-reflexive tasks. On the other hand, it is the schools duty to help students understand themselves as social beings, making sense of their roles and actions on account of communal purposes. Dewey believed that pedagogical methods were important because means are as relevant as its ends. Democracy can only be reached through democratic means: school, as a social institution, cannot avoid such principle.

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Baraldi, Sandro Adrián. "Dewey: a educação como instrumento para a democracia." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-20062013-141640/.

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A educação dita tradicional, que só exige um trabalho de memorização de um conteúdo rígido e fixo, procura formar indivíduos para que se adaptem à sociedade em que vivem. Dessa forma, essas metodologias pedagógicas são conservadoras, ou seja, esperam que o sujeito adquira passivamente o conhecimento dessa sociedade e encontre o seu lugar social, modificando a si mesmo para conformar-se ao modus vivendi, porém sem alterar ou modificar em nada essa sociedade em que habita. O pressuposto latente nesse modo de pensar é a aceitação passiva da sociedade e a consideração de que nenhuma mudança é bem-vinda. John Dewey discorda dessa postura conservadora da educação e da sociedade humana como um todo e propõe uma filosofia da educação que seja crítica com ela mesma e com o mundo que nos cerca e, assim, possua capacidades reconstrutivas. O objetivo dessa filosofia é sua aplicação na formação de um ser humano, de modo a oferecer condições que o possibilitem criticar e reconstruir a sociedade em que deseja viver. Desse modo, para que seja possível esse novo estilo de vida, Dewey propõe um sistema filosófico que não seja um modelo fechado e eterno, mas orientações gerais que possibilitem a reconstrução contínua da sociedade.
The so-called traditional education requires only memorization of a rigid and fixed content, seeking ways for individuals to adapt to the society in which they live. The teaching methods are conservative, ie, they expect that subject acquires passively knowledge of the society and find his social location, modifying himself to \"conform\" to the modus vivendi, but without changing or modifing anything in this society where he lives. The basic assumption of this way of thinking is the passive acceptance that in the society change is not welcome. John Dewey disagree this conservative approach of education and human society as a whole and proposes a philosophy of education that is critical of itself and of the world around us and thus has reconstructive capabilities. The goal of this philosophy is its application in the formation of a human being in order to provide conditions that enable him to criticize and reconstruct a society in which he wans to live. To reach this new lifestyle, Dewey proposes a philosophical system which is not a closed eternal model, but general guidelines that facilitate the continuous reconstruction of the society.

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Li, Yuh-shin. "John Dewey and Modern Chinese Education: Prospects for a New Philosophy." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392375511.

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Penny, William 1947. "John Dewey, Rudolf Laban and the development of American movement education." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22455.

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This thesis examines the influence the educational theories of John Dewey have had on the development of modern movement education in American schools.
It does this in three parts. Firstly through an examination of the educational writings of John Dewey within the general context of his philosophical writings and as they are directly related to pedagogical principles. Secondly through an examination of the development of movement education with particular reference to the theories of Rudolf Laban. Thirdly by tracing modern American Movement education historically and developmentally.
The third aspect examines the strong theoretical relationship between Laban and Dewey. It also illustrates the link between them as developed by the current theorists and practitioners of movement education.

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Marcondes, Ofélia Maria. "Dewey: estética social e educação democrática." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-23012018-162651/.

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Esta tese tem por objetivo apresentar a investigação sobre a experiência estética e sua relação com a educação democrática e a democracia criativa a partir da filosofia da experiência de John Dewey. O ponto central da pesquisa é o que Dewey compreende como arte e como a experiência humana pode ser qualificada como estética, educativa e democrática. A experiência humana é o resultado das interações do ser humano e o meio em virtude do qual ele vive de modo a manter o fluxo da vida. O trabalho é uma análise teórico-bibliográfica das obras de Dewey, salientando a necessidade de se usar o método da inteligência para a solução de problemas e o papel da imaginação neste processo. Nossas análises buscaram o entrelaçamento por meio de um estudo aprofundado dos conceitos deweyanos no sentido da compreensão 1. da arte como a própria expressão humana, sendo que o principal produto da arte é o conhecimento e que resulta na ressignificação da vida e na reconstrução dos valores sociais; 2. da educação como reconstrução da experiência, sendo que educar é oferecer as melhores condições para novas experiências e sua ampliação; 3. da democracia como o modo de vida que tem como princípios a cooperação e a liberdade. Na filosofia da estética de John Dewey a apreciação é a fonte da reconstrução de valores sociais; é também uma epistemologia reconstruída que elucida sobre o papel da imaginação na solução de problemas. Nossa pesquisa coloca luz nas relações e na continuidade entre arte, educação e democracia, sendo que a imaginação e o pensamento são os elos que ligam uma experiência e outra. A estética de Dewey é uma estética social cujo principal produto da arte é o conhecimento, a educação democrática é processo ativo e criador que contribui para a reconstrução do mundo e a democracia é criativa na reconstrução contínua de um modo de vida cooperativo e livre.
This thesis aims to present research on the aesthetic experience and its relation to democratic education and creative democracy from the philosophy of John Dewey\'s experience. The focal point of this research is what Dewey understands as art and how the human experience can be classified as aesthetic, educational and democratic. Human experience is the result of the interactions of the human being and the environment under which they live in order to maintain the flow of life. This study is a theoretical-bibliographic analysis of Dewey\'s works, emphasizing the need to use the method of intelligence for problem solving and the role of imagination in this process. Our reviews have sought interweaving through an in-depth study of Deweyan concepts in terms of understanding 1. art as a human expression itself, being the main product of art the knowledge, resulting in the re-signification of life and the reconstruction of social values; 2. education as a reconstruction of experience, whereas to educate is to offer the best conditions for new experiences and their expansion; 3. democracy as the way of life which has as principles collaboration and freedom. Under John Dewey\'s philosophy of aesthetics appreciation is the source of the reconstruction of social values; it is also a reconstructed epistemology that elucidates the role of imagination in solving problems. Our research clarifies the relationships and continuity among art, education and democracy, whereas imagination and thought are the bonds that link one experience and another. Dewey\'s aesthetic is a social aesthetic, whose main product of art is knowledge; democratic education is an active and creative process that contributes to the reconstruction of the world, and democracy is creative in the sustained reconstruction of a collaborative and free way of life.

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Biasotto, Karine. "Experiência e educação escolar em John Dewey (1859 - 1952)." Universidade Estadual do Oeste do Paraná, 2016. http://tede.unioeste.br/handle/tede/3391.

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In this dissertation we examined the conception of experience and school education in John Dewey (1859-1952). Our objective it was analyze these concepts with finality to understand the relation between the knowledge that comes from practical contemporary experience, linked with the relation in which the individual it is inserted and the knowledge that comes from the historical experience accumulated by the humanity. Considering the proposed, we developed the essay in three chapters. At the first one, we situate the author’s thought in the social context and theoretical of north american society at final decades of XIX century and the first half of XX century presenting his understanding about democracy and education in a complex society. At the second one, we approach the concepts of interaction, continuity, interest and effort, because they guide the author’s formulations about the conception of educative experience. Finally, at the third one, we analyze the conception of educative experience shown by the author synthesized as a result of the effort of the human intelligence who connect the contemporary experience with the historical experience. We prioritized as a source of our research the essays: Interest and effort (1895), My Pedagogic Creed (1897), The School and Society (1899), Democracy and Education (1916), Reconstruction in Philosophy (1920) and Experience and Education (1938). About the research results, we show especially that for Dewey, there is a close connection between practical experience and historical knowledge, being these two elements the base of school education, fundamental space of individual formation and development and conservation of democratic life at the society.
Nesta dissertação, examinamos a concepção de experiência e educação escolar em John Dewey (1859-1952). Nosso objetivo foi o de analisar os referidos conceitos com a finalidade de entender a relação entre o conhecimento oriundo da experiência prática contemporânea, ligada às relações nas quais o indivíduo se insere e o conhecimento oriundo da experiência historicamente acumulada pela humanidade. Tendo em vista o proposto, desenvolvemos o trabalho em três capítulos. No primeiro, situamos o pensamento do autor no contexto social e teórico da sociedade estadunidense no transcorrer das décadas finais do século XIX e primeira metade do século XX ressaltando o seu entendimento sobre a democracia e a educação numa sociedade complexa. No segundo, abordamos os conceitos de interação, continuidade, ambiente escolar, interesse e esforço, pois os mesmos orientam as formulações do autor no que se refere à concepção de experiência educativa. Por fim, analisamos a concepção de experiência educativa apresentada pelo autor, sintetizada como resultado do esforço da inteligência humana que associa a experiência contemporânea com a experiência histórica. Priorizamos como fonte de nossa pesquisa, as seguintes obras do autor: Interesse e esforço (1895), Meu Credo Pedagógico (1897), A Escola e a Sociedade (1899), Democracia e Educação (1916), Reconstrução em Filosofia (1920) e Experiência e Educação (1938). Dos resultados da pesquisa, ressaltamos especialmente, que para Dewey existe uma conexão intima entre experiência prática e conhecimento histórico, estando nestes dois elementos o fundamento da educação escolar, espaço primacial da formação do indivíduo e do desenvolvimento e conservação da vida democrática na sociedade.

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Teliz, Ronald. "John Dewey. Una perspectiva de su concepción de la verdad." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2007. http://repositorio.pucp.edu.pe/index/handle/123456789/113060.

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John Dewey. A perspective of his Concept of Truth”. Rorty proposes his view as being an heir of pragmatism, such as J. Dewey’s, emphasizing that it stems, among other things, from the pragmatist notion of truth. Differing from many of Rorty’s ideas, I attempt to expound some notions I deem relevant in J. Dewey’s philosophy, and especially discuss some aspects of his conceptof truth. I plan to show that Dewey’s pragmatism takes up some traces of our everyday concept of truth, related to correspondence, but that this does not imply an engagement with a robust notion of truth. At the same time, I believe that the acceptance of such traces, although it does not suppose a definition or clear explanation regarding the content” of truth, suffices to distinguish between truth’s normative aspect and any justificationist view that may operate as knowledge’s epistemic support.
Rorty nos propone su visión como herencia del pragmatismo, entreellos el de J. Dewey, marcando con énfasis que su concepción se desprende, entre otras cosas, de la concepción pragmatista de la verdad. En contraposición a varias ideas de Rorty, pretendo exponer algunas ideas que creo centrales en la filosofía de J. Dewey; en particular, discutir, desde cierta perspectiva, algunaslíneas de su concepción de la verdad. Pretendo mostrar que el pragmatismo de Dewey asume algunos rasgos de nuestro concepto cotidiano de verdad, vinculados a la correspondencia, y que ello no implica un compromiso con una noción robusta de verdad. A la vez, creo que la aceptación de tales rasgos, aunque no supone una definición ni una clara explicación del contenido” de la verdad, es suficiente para permitirnos mantener la diferencia entre el aspecto normativo que implica la noción de verdad, respecto a cualquier concepción justificacionista que opere como respaldo epistémico del conocimiento.

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Jensen, Max Joakim Mouritzen. "John Deweys filosofi : En tolkning av John Deweys pedagogiska filosofi." Thesis, Södertörn University College, Lärarutbildningen, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-730.

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John Dewey föddes år 1859, samma år som Charles Darwin bröt ny mark för människan genom sin Theory of Species. Genom Darwin skulle grunden för det kollektiva mänskliga tänkandet och förståelsen av oss själva aldrig förbli detsamma. För Dewey precis som för Darwin är det förståelsen av människan och hennes värld som är det intressanta.

Denna uppsats är en närläsning av Deweys verk Demokrati och utbildning som publicerades för första gången 1916. Verket som är skrivet på tidigt 1900-tal har haft ett stort inflytande på pedagogiskt tänkande generellt, men är också ett av de verkligt intressanta arbetena rörande människan och utbildningens roll för det demokratiska samhället. Verket är av idémässigt fundamental betydelse för den filosofiska tanketradition som kallas pragmatism då Dewey fångar upp den bärande idén om människan i samhället som en del av världen och som beroende av en bra utbildning.

Uppsatsen har för avsikt att förmedla och tolka de tankegångar som Dewey låter framträda i Demokrati och utbildning. Arbetet har resulterat i de sex tematiska delarna som är ordnade under rubrikerna; Utbildningens demokratifunktion, Individens kunskap om världen, Att tänka, Kunskapsteori, Moral samt Deweys filosofibegrepp. Olika teorier om sanning presenteras och pragmatismens sanningsteori behandlas. Avslutningsvis konstateras att det som vi idag ser som filosofi en gång startade genom utbildning och att den pragmatiska filosofin i första hand påverkar samhället genom utbildningen.

John Dewey was born in 1859. That same year Charles Darwin published his Theory of Species. After Darwin, the understanding of human and human thinking of itself never again would be the same. For Charles Darwin and John Dewey the understanding of human and humans role in the world is the most interesting and important part of knowledge.

This essay is a reading of Deweys Demokracy and Education witch first was published in in the year of 1916. The main part of this work is in the six parts; The education and its democracy principle, The individualls knowledge of the world, to think, theory of knowledge, moral and Dewey´s philosophy.

The essay will also explain that the work of Dewey (Democracy and Education) has a huge impact on philosophy in the arena of education. It is also very important for the American philosophy called Pragmatism formed and grunded by Dewey, William James and Charles Sanders Peirce.

The work was written in the early 20th century and catch the idea of human need and hunger for education and also the importance of good education for the society in witch humans as individualls in groups are living. A number of theories of truth is represented and the philosophy called Pragmatism is represented as having it´s own theory of truth.

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13

Jenkins, Nathan Joseph. "Composition and aleche Native American education, scholarship and the pedagogy of John Dewey /." Thesis, Montana State University, 2005. http://etd.lib.montana.edu/etd/2005/jenkins/JenkinsN0506.pdf.

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Andrade, Erika Natacha Fernandes de. "O homem e o desenvolvimento humano nos discursos de Aristóteles e John Dewey /." Araraquara, 2014. http://hdl.handle.net/11449/115663.

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Orientador: Marcus Vinicius da Cunha
Banca: Susana de Castro Amaral Vieira
Banca: Renato José de Oliveira
Banca: Ana Claudia Balieiro Lodi
Banca: Vera Teresa Valdemarin
Resumo: O movimento de revisão da teoria aristotélica desencadeado no século XX afastou Aristóteles de interpretações teológicas até então hegemônicas, permitindoo surgimento de investigações que relacionam a sua filosofia com as ideias de pensadores que o sucederam, como é o caso de John Dewey. Considerando que esse tema ainda requer aprofundamentos, em especial quanto às bases psicológicas que sustentam os dois filósofos, o presente trabalho focaliza o conceito de homem e de desenvolvimento humano nos discursos de Aristóteles e Dewey. Esta investigação utiliza a análise retórica oriunda de Chaïm Perelman, buscando compreender as estratégias argumentativas utilizadas pelos dois autores (definidos como oradores) para persuadir seus leitores (definidos como auditório).Foram examinados os escritos da maturidade de Aristóteles e vários textos de Dewey, a maioria deles elaborados durante o período em que o autor trabalhou em Chicago e Columbia. Os resultados da pesquisa estão organizados em quatro capítulos, sendo o primeiro deles referente às definições aristotélica e deweyana de ser humano; a análise utiliza o conceito de dissociação de noções. O segundo capítulo discorre sobre o processo de formação e desenvolvimento do homem, utilizando para isso a conceituação de metáfora. O terceiro discute o contexto propício à formação e ao desenvolvimento humano, recorrendo à noção de filosofia prática. O último capítulo apresenta a linguagem e os acordos linguísticos como fatores causais da definição de homem e da promoção do desenvolvimento humano. Todos os capítulos discutem a relação entre discurso e auditório em cada um dos filósofos. A conclusão defende que as semelhanças entre Aristóteles e Dewey são mais significativas do que as suas diferenças, especialmente porque ambos adotam concepções contrárias ao transcendentalismo, o que fica evidente em suas teorizações sobre a linguagem ...
Abstract: The movement to reviewthe Aristotelian theory unleashed in the 20th centurydeviated Aristotle from theological interpretations hitherto hegemonic, allowing the emergenceof investigations that relate his philosophy to the ideas of thinkers who emerged after him, such as John Dewey.Considering that this subject still requires deepening, especially regardingthepsychological foundations that underlie the two philosophers, this paper focuses on the concept of man and human development in the speeches of Aristotle and Dewey. This research uses the rhetorical analysis from ChaïmPerelman, seekingto understand the argumentative strategies used by the two authors (defined as speakers) to persuade their readers (defined asauditorium).Writings of Aristotle'smaturity and several texts from Dewey were examined, most of them developed during the period in which the author worked in Chicago and Columbia. The results from this investigation are organized into four chapters, the first one referring to the Aristotelian and Deweyan definitions of being human; the analysis uses the concept of dissociation of notions. The second chapter talks aboutthe process of formation and development of man, using the conceptof metaphorin order to do it.The third chapter discusses the appropriate context to the human development and formation, usingthe concept of practical philosophy. The final chapter presents the language and linguistic arrangements as causesofthe definition of man and promotion of human development. All chapters discuss the relationship between speech and audience in each of the philosophers.Theconclusion argues that the similarities between Aristotle and Dewey are more meaningful than their differences, especially because both adopt ideas contrary to the transcendentalism, which is clearin their theorizationsabout language. Finally, the paperdiscusses the relevance of this conclusion for the field of education ...
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Houghteling, James L. "Rabindranath Tagore, John Dewey, and the Unity of Mind and Culture." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/905.

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What role does education play in a democratic society? How can the right sort of education help foster a free, responsible, and caring citizenry? How can education begin to reconcile and incorporate intellectually complicated and seemingly opposite ideas and theories, such as idealism and pragmatism, localism and globalism, thought and action? In my thesis, I aim to reveal, and perhaps begin to answer, these larger ideas pertaining to the role of education in society. Moreover, I address these questions through the lens of Rabindranath Tagore and John Dewey, two thinkers and practitioners at the turn of the twentieth century who sought to use education to find solutions to problems facing their respective local communities, but also the global community.

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Belliveau, Cynthia. "A New Look at Dewey’s Cooking Lab: a Pedagogical Model for Interdisciplinary Learning in Contemporary Higher Education." ScholarWorks @ UVM, 2007. http://scholarworks.uvm.edu/graddis/20.

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This dissertation examines the link between cooking and learning. It first examines John Dewey’s pedagogical philosophy in which he asserts that the kitchen laboratory was an ideal learning environment to teach and learn about a broad range of subjects, an illustration of Dewey’s philosophical notions about true experiential education. Second, there is an examination of a Home Economic Department and its historical role in teaching cooking which introduces the issues of cooking and learning in the post secondary, higher education context. Finally to determine whether Dewey’s kitchen-based pedagogical approach applied in higher education, a pedagogical experiment was undertaken in which cooking was integrated into a college-level humanities course on food and culture. Reported as a case study, the ‘experiment’ was to recreate Dewey’s University of Chicago Laboratory School’s curriculum with 28 college-aged students in a kitchen laboratory at the University of Vermont. This qualitative research yielded results that suggest that Dewey’s methodology is a highly effective pedagogy at the college level and enhances students’ learning about the role of food in their own and in other cultures. Finally, these findings make the case for including more interdisciplinary, experientially based learning opportunities in higher education, generally, and for using food laboratories as a site for such learning opportunities.

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Axén, Albin, and Max Karlberg. "Norden runt, ett pedagogiskt spel." Thesis, Södertörn University College, Lärarutbildningen, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-1257.

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Uppsatsen handlar om pedagogiska spel i skolundervisningen. Författarna har konstruerat och provspelat ett pedagogiskt spel kallat ”Norden runt” i två skolor i Stockholmsområdet. I uppsatsen redovisas resultaten av undersökningen samt förs en diskussion kring pedagogiska spel och hur de kan användas i skolan.

The subject of this thesis is the pedagogic game in education. The researchers have created and developed a pedagogic game called “Nordic tour”, and tested the game in two schools in

Haninge and Sollentuna. The result of the test, the game and a discussion of the pedagogic game and how they can be used in education is presented in this thesis.

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Silva, Tatiane [UNESP]. "Análise retórica da influência sofista no discurso filosófico e educacional de John Dewey." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/152386.

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Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
O presente trabalho tem por objetivo investigar a influência dos princípios filosóficos e educacionais dos Sofistas, especialmente Protágoras, Górgias e Hípias na filosofia educacional de John Dewey. Concomitantemente, buscou-se analisar a retórica Sofista como um instrumento de formação do cidadão democrático. Para a consecução de tais objetivos utilizou-se a metodologia de análise retórica desenvolvida por Chaïm Perelman e Lucie Olbrechts-Tyteca tendo por base os Tópicos de Aristóteles. Por meio da análise retórica podemos identificar e analisar o que chamamos de marcos discursivos, determinadas formas típicas de elaborar e solucionar problemas filosóficos expressos em formas argumentativas peculiares; a localização dos marcos discursivos nos permite refletir sobre a função dessas formas típicas de argumentar na constituição das propostas educacionais peculiares presentes em autores que compartilham certos núcleos argumentativos. O primeiro capítulo explicita a questão central que rege toda a estrutura do trabalho, apresentando a analogia da educação com a agricultura, cuja origem é atribuída por Jaeger aos Sofistas. O segundo capítulo aborda as concepções gerais da Sofística e do Pragmatismo com o intuito de aproximar o leitor das principais características dessas abordagens filosóficas. O terceiro capítulo examina a divisão da realidade entre dois terrenos, superior e inferior, iniciada nas discussões filosóficas ocorridas na Grécia Clássica e caracterizada pela oposição entre physis (a natureza cuja ordem independe da ação humana) e nómos (a convenção diretamente relacionada às decisões humanas). O quarto capítulo é resultado das reflexões elaboradas nos capítulos anteriores, e examina o poder e a importância da palavra/comunicação na vida do homem e da sociedade democrática para a formação dos consensos que regem as relações entre os homens e desses com o mundo no qual estão inseridos. A argumentação dos Sofistas e Dewey evidenciam que o desenvolvimento do homem e da inteligência humana por meio do método experimental é possível somente quando os indivíduos se integram nas atividades grupais. Ao se envolverem nas discussões a respeito da homonoia, dos consensos que regulam e direcionam a vida da sociedade, com os recursos do poder do lógos, os homens se tornam ativos participantes na busca pelo bem comum, criando assim a sociedade e, ao mesmo tempo, criando a si mesmos como cidadãos. Mediada pelos métodos democráticos de persuasão, raciocínio, comunicação, deliberação e debate, a participação viabiliza experiências mais amplas, ricas, emancipadoras e compartilhadas. O alcance e a concretização dessa participação, no entanto, só é possível se os indivíduos tiverem uma educação retórica que o habilite a examinar as diversas opiniões que se apresentam e elaborar um juízo sobre qual delas responderá, da melhor maneira possível, ao problema enfrentado e, se for o caso, ter criatividade e discernimento para criar novas perspectivas de ação.
The present work aims to investigate the influence of Sophists’ philosophical and educational principles, especially Protagoras, Gorgias and Hippias, in the educational philosophy of John Dewey. Concomitantly, we aim to analyze the Sophistical rhetoric as an instrument of formation of the democratic citizen. For reaching our goals we use a methodology of rhetorical analysis developed by Chaim Perelman and Lucie Olbrechst-Tyteca based on the Topics of Aristotle. Through rhetorical analysis, we can identify and analyze what we call discursive frameworks, which are certain typical forms of elaboration and solution of philosophical problems expressed in peculiar argumentative forms; the localization of discursive frameworks allows us to reflect on a function of these typical forms of argument in the constitution of educational proposals. The first chapter explains the central question that rules the whole structure of work, presenting an analogy of education with agriculture, which origin is attribute to the Sophists by Jaeger. The second chapter deals with general concepts of the Sophistical Movement and Pragmatism in order to show to the reader the main characteristics of these philosophical approaches. The third chapter examines a division of reality between two realms, one low and another high; this division initiated in philosophical discussions in Classical Greece and it was characterized by opposition between physis (a condition of the order independent of human action) and nómos (the convention related to human decision). The fourth chapter is a result of the reflections elaborated in the previous chapters, and it examines the power and importance of the word/communication in the life of man and of the democratic society for the formation of the consensuses that govern the relations between men and the world which they are inserted. The arguments of the Sophists and Dewey evidence that the development of man and human intelligence through the experimental method is possible just when men integrated themselves in group activities. By becoming involved in the discussions about the homonoia, the consensus, which regulates and directs the life of society, with the resources of the power of lógos, men become active participants in the search for the common good, thus creating a society and at the same time, creating themselves as citizens. Mediated by democratic methods of persuasion, reasoning, communication, deliberation and debate, participation enables the broadest, richest, emancipatory and shared experiences. However, the scope and concretization of this participation is possible if individuals have a rhetorical education which enables them to examine diverse opinions and make a judgment about which of all is the better answer to solve the problem, and, how to be creative and have insight to create new perspectives for action
2013/04791-2

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19

Silva, Tatiane da. "Análise retórica da influência sofista no discurso filosófico e educacional de John Dewey /." Araraquara, 2017. http://hdl.handle.net/11449/152386.

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Orientador: Marcus Vinicius Cunha
Banca: Luiz Henrique de Araújo Dutra
Banca: Roberto Bolzani Filho
Banca: Renato José de Oliveira
Banca: Cláudia Helena Azevedo Alvarenga
Resumo: O presente trabalho tem por objetivo investigar a influência dos princípios filosóficos e educacionais dos Sofistas, especialmente Protágoras, Górgias e Hípias na filosofia educacional de John Dewey. Concomitantemente, buscou-se analisar a retórica Sofista como um instrumento de formação do cidadão democrático. Para a consecução de tais objetivos utilizou-se a metodologia de análise retórica desenvolvida por Chaïm Perelman e Lucie Olbrechts-Tyteca tendo por base os Tópicos de Aristóteles. Por meio da análise retórica podemos identificar e analisar o que chamamos de marcos discursivos, determinadas formas típicas de elaborar e solucionar problemas filosóficos expressos em formas argumentativas peculiares; a localização dos marcos discursivos nos permite refletir sobre a função dessas formas típicas de argumentar na constituição das propostas educacionais peculiares presentes em autores que compartilham certos núcleos argumentativos. O primeiro capítulo explicita a questão central que rege toda a estrutura do trabalho, apresentando a analogia da educação com a agricultura, cuja origem é atribuída por Jaeger aos Sofistas. O segundo capítulo aborda as concepções gerais da Sofística e do Pragmatismo com o intuito de aproximar o leitor das principais características dessas abordagens filosóficas. O terceiro capítulo examina a divisão da realidade entre dois terrenos, superior e inferior, iniciada nas discussões filosóficas ocorridas na Grécia Clássica e caracterizada pela oposição... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: The present work aims to investigate the influence of Sophists' philosophical and educational principles, especially Protagoras, Gorgias and Hippias, in the educational philosophy of John Dewey. Concomitantly, we aim to analyze the Sophistical rhetoric as an instrument of formation of the democratic citizen. For reaching our goals we use a methodology of rhetorical analysis developed by Chaim Perelman and Lucie Olbrechst-Tyteca based on the Topics of Aristotle. Through rhetorical analysis, we can identify and analyze what we call discursive frameworks, which are certain typical forms of elaboration and solution of philosophical problems expressed in peculiar argumentative forms; the localization of discursive frameworks allows us to reflect on a function of these typical forms of argument in the constitution of educational proposals. The first chapter explains the central question that rules the whole structure of work, presenting an analogy of education with agriculture, which origin is attribute to the Sophists by Jaeger. The second chapter deals with general concepts of the Sophistical Movement and Pragmatism in order to show to the reader the main characteristics of these philosophical approaches. The third chapter examines a division of reality between two realms, one low and another high; this division initiated in philosophical discussions in Classical Greece and it was characterized by opposition between physis (a condition of the order independent of human action)... (Complete abstract click electronic access below)
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20

Andrade, Erika Natacha Fernandes de [UNESP]. "O homem e o desenvolvimento humano nos discursos de Aristóteles e John Dewey." Universidade Estadual Paulista (UNESP), 2014. http://hdl.handle.net/11449/115663.

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O movimento de revisão da teoria aristotélica desencadeado no século XX afastou Aristóteles de interpretações teológicas até então hegemônicas, permitindoo surgimento de investigações que relacionam a sua filosofia com as ideias de pensadores que o sucederam, como é o caso de John Dewey. Considerando que esse tema ainda requer aprofundamentos, em especial quanto às bases psicológicas que sustentam os dois filósofos, o presente trabalho focaliza o conceito de homem e de desenvolvimento humano nos discursos de Aristóteles e Dewey. Esta investigação utiliza a análise retórica oriunda de Chaïm Perelman, buscando compreender as estratégias argumentativas utilizadas pelos dois autores (definidos como oradores) para persuadir seus leitores (definidos como auditório).Foram examinados os escritos da maturidade de Aristóteles e vários textos de Dewey, a maioria deles elaborados durante o período em que o autor trabalhou em Chicago e Columbia. Os resultados da pesquisa estão organizados em quatro capítulos, sendo o primeiro deles referente às definições aristotélica e deweyana de ser humano; a análise utiliza o conceito de dissociação de noções. O segundo capítulo discorre sobre o processo de formação e desenvolvimento do homem, utilizando para isso a conceituação de metáfora. O terceiro discute o contexto propício à formação e ao desenvolvimento humano, recorrendo à noção de filosofia prática. O último capítulo apresenta a linguagem e os acordos linguísticos como fatores causais da definição de homem e da promoção do desenvolvimento humano. Todos os capítulos discutem a relação entre discurso e auditório em cada um dos filósofos. A conclusão defende que as semelhanças entre Aristóteles e Dewey são mais significativas do que as suas diferenças, especialmente porque ambos adotam concepções contrárias ao transcendentalismo, o que fica evidente em suas teorizações sobre a linguagem ...
The movement to reviewthe Aristotelian theory unleashed in the 20th centurydeviated Aristotle from theological interpretations hitherto hegemonic, allowing the emergenceof investigations that relate his philosophy to the ideas of thinkers who emerged after him, such as John Dewey.Considering that this subject still requires deepening, especially regardingthepsychological foundations that underlie the two philosophers, this paper focuses on the concept of man and human development in the speeches of Aristotle and Dewey. This research uses the rhetorical analysis from ChaïmPerelman, seekingto understand the argumentative strategies used by the two authors (defined as speakers) to persuade their readers (defined asauditorium).Writings of Aristotle’smaturity and several texts from Dewey were examined, most of them developed during the period in which the author worked in Chicago and Columbia. The results from this investigation are organized into four chapters, the first one referring to the Aristotelian and Deweyan definitions of being human; the analysis uses the concept of dissociation of notions. The second chapter talks aboutthe process of formation and development of man, using the conceptof metaphorin order to do it.The third chapter discusses the appropriate context to the human development and formation, usingthe concept of practical philosophy. The final chapter presents the language and linguistic arrangements as causesofthe definition of man and promotion of human development. All chapters discuss the relationship between speech and audience in each of the philosophers.Theconclusion argues that the similarities between Aristotle and Dewey are more meaningful than their differences, especially because both adopt ideas contrary to the transcendentalism, which is clearin their theorizationsabout language. Finally, the paperdiscusses the relevance of this conclusion for the field of education ...

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Santos, Thais Figueiredo. "Sobre o currículo escolar para John Dewey: uma leitura a partir de algumas obras." Universidade Federal de Pelotas, 2011. http://repositorio.ufpel.edu.br/handle/ri/1605.

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This research, which can be called as a literature review, has as its intention: to present the curriculum from different theoretical perspectives, discussing their intersections with knowledge, experience and democracy, to examine how the curriculum is discussed on Dewey's theory, and if there are similarities between John Dewey's ideas and conceptions of contemporary theorists of Curriculum Studies, based on the following question: How did John Dewey think the curriculum in his time, and how can we re-contextualize their ideas to think about curriculum today? It has studied the works Dewey published between the years of 1897-1902 (My Pedagogic Creed, The School and Society, and The Child and the Curriculum), a period that he put their philosophical and pedagogical ideas into practice in the Chicago Laboratory School. It was found that many of Dewey's ideas can be used to think the curriculum today, especially its relations with the educational experience, the school environment and Democracy.
Este trabalho, que pode ser denominado uma pesquisa bibliográfica, pretende: apresentar algumas perspectivas teóricas acerca do currículo, principalmente as que versam sobre o conhecimento, a experiência e a democracia; examinar como o currículo é problematizado na teoria deweyana; e averiguar se existem aproximações entre as ideias de Dewey sobre o currículo e as perspectivas contemporâneas sobre a mesma temática apresentadas neste trabalho. O estudo partiu do seguinte questionamento: Como John Dewey abordou o currículo em seu tempo, e como podemos recontextualizar suas ideias para pensar o currículo hoje? Estudaram-se as obras de Dewey publicadas entre os anos de 1897-1902 período em que colocou suas ideias pedagógicas e filosóficas em prática na Escola Laboratório de Chicago (Meu Credo Pedagógico; A Escola e a Sociedade; A Criança e o Currículo). Verificou-se que algumas das ideias deweyanas fornecem elementos para um questionamento do contemporâneo, sobretudo as relações entre currículo e experiência educativa, ambiente escolar e democracia.

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Seltzer-Kelly, Deborah L. "Dewey, Darwinism, and teaching democracy the importance of evolutionary thought for citizenship education /." abstract and full text PDF (free order & download UNR users only), 2006. http://0-gateway.proquest.com.innopac.library.unr.edu/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3221876.

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Cabral, Guilherme Perez. "Educação para a democracia no Brasil: fundamentação filosófica a partir de John Dewey e Jürgen Habermas." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/2/2139/tde-25082017-104318/.

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A tese tem como objetivo a reflexão sobre a educação para a democracia no Brasil, fundamentada na filosofia social de John Dewey, um dos principais nomes do pragmatismo norte-americano, e Jürgen Habermas, expressão da segunda geração da Escola de Frankfurt. A Constituição Federal de 1988 institui, em oposição ao passado autoritário brasileiro, um Estado Democrático de Direito que, amparado em vigoroso sistema de direitos humanos, tem a educação como um instrumento fundamental para sua consolidação. Os referenciais teóricos, em diálogo, permitem a leitura enriquecida do projeto constitucional, dentro da tradição da modernidade em que ele se inscreve , criticamente revisitada. Democracia e educação são apreendidas à luz do conceito de discurso e de seu potencial racional cognitivo e prático. A democracia se destaca como experiência racional-comunicativa e moral cognitivista de autodeterminação, em que, no processo discursivo de formação da opinião e da vontade e de solução compartilhada de problemas comuns, prevalece sobre a atuação do sistema político e a orientando a atuação da sociedade civil, na esfera pública. Lugar da realização do projeto moderno emancipatório, traz consigo a ideia da autonomia intersubjetivamente apreendida, no medium da linguagem voltada ao entendimento. A educação para a democracia, assim concebida discursivamente, não se distingue da aprendizagem orientada ao pleno desenvolvimento da pessoa. Compreende uma experiência educativa configurada a partir das seguintes diretrizes: a educação dialógica; o desenvolvimento cognitivo e moral do educando, a partir do exercício do pensamento reflexivo e da reconstrução criativa do inventário cognitivo, em vista da solução de problemas enfrentados no curso da experiência; a pedagogia diretiva, destacado o papel do docente, inversamente proporcional ao crescimento do educando; o diálogo interdisciplinar; e a participação da sociedade civil, que se distingue do Estado, sem ser assimilada pela economia. Entreve-se, desse modo, na socialização dialógica, a formação da individualidade na direção do estágio da consciência moral autônoma (pós-convencional), com competência e disposição comunicativa para a práxis discursiva, que marca a experiência social democrática.
This thesis has the objective to discuss the education for democracy in Brazil, based on the social philosophy of John Dewey, a leading name in American pragmatism, and Jürgen Habermas, the main representative of the second generation of the Frankfurt School. In opposition to the Brazilian authoritarian past, the Federal Constitution of 1988 establishes a democratic rule of law, which is supported by a powerful human rights system and has education as a fundamental instrument for its consolidation. The theoretical references, in dialogue, allow an enriched constitutional projects interpretation, within the tradition of modernity critically revisited. The democracy and the education are discussed under the discursive standpoint. Democracy stands as a rational-communicative and moral experience of self-determination. Herein, the civil society performs, in the public sphere, the discursive formation of opinion and will and the shared solutions to its common problems. It prevails over the political system performance and directs it. Democracy is the place where the modern emancipatory project occurs. It brings the idea of autonomy, intersubjectively grasped, in the medium of agreement oriented language. Therefore, the education for democracy discursively conceived is indistinguishable from the personalitys full development education. It can be explained as an educative experience based on the following of guidelines: dialogical education; cognitive and moral development, based on reflective thinkings exercise and cognitive apparatus creative reconstruction, by means of problems solution in the course of the experience; the pedagogically-oriented education, highlighting the educators role being inversely proportional to the students growth; interdisciplinary dialogue; and the civil societys participation, distinguished for the State, without being assimilated by the economy. In this way, in the dialogic socialization, it is possible to glimpse the individualitys formation towards the autonomous moral conscience stage (post-conventional), where the person can achieve a communicative competence and disposition to the practical discourse, which marks the social democratic experience.

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Ljung, Berit. "Museipedagogik och erfarande." Doctoral thesis, Stockholms universitet, Pedagogiska institutionen, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-28755.

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This thesis is intended to contribute to development of communicative frames of reference for museum education. Inspired by the philosopher John Dewey it seeks for new perspectives of the research problem – museum education and experience. The understanding of museum education is based on research literature about museum education, two empirical studies and theoretical interpretations. Some of the conclusions points towards museum education being an interdisciplinary knowledge area in progress that is insufficiently scientifically investigated. Experience is here understood as transaction between people and context – processes of trying and undergoing and can include or correspond to education, “Bildung” and learning. Museum educators describe museum education in many various ways in my questionnaire. The material ground, surroundings and their own actions are three of the dimensions. Their intentions or purposes are the fourth and with Dewey we can name this dimension “consequences of museum education”. The fifth dimension consists of metaphors about the educators own role in the museum, like “the bridge”. Furthermore, my study about young peoples´ experiences in relation to an exhibition highlights the visitor perspective. For them the exhibition created many important questions and thoughts and they were much affected by the pictures in the exhibit. They appreciated being active together, to have joint engagement and to take standpoints in the workshops. To some degree they reached a conjoint communicated experience. Communication is at the core of museum education. From theoretical readings, research literature and empirical results the context of museum education get three crucial and overlapping meanings. One is the meaning or aspect as environment – a prerequisite for the visitors’ transactions and experiences. The second is context as circumstances – the situation. A third aspect of context, that will be more and more important in a globalized world, can be named continuity or connectedness. All three meanings have something to do with space, place and time and can also be discovered in Dewey’s extensive text production.

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Pereira, Wagner Garcia. "Física e competências em uma educação participativa: e o texto escrito na verificação da formação." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-17102011-103610/.

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Um ensino de ciências voltado para a cidadania demanda práticas de sala de aula que promovam o desenvolvimento de competências, como a argumentação, condição de emancipação. A escola contribuirá para o desenvolvimento de jovens com capacidade de avaliação crítica, ao permitir-lhes tomar posição de forma democrática, responsável e, quando for o caso, cientificamente sustentada. Uma convicção que funda a presente dissertação é a idéia de que as práticas de trabalho colaborativo, envolvendo a interação entre os alunos através do diálogo em sala de aula contribuirão para o desenvolvimento dessas competências. Uma apreciação crítica da educação, vivida numa trajetória pessoal de professor em um curso pré-universitário, deu origem a um questionamento pessoal que encontrou eco em distintos referenciais teóricos. Alguns desses referenciais já são históricos, como os de John Dewey e Anísio Teixeira, que conceituaram uma visão de educação democrática, outros mais recentes, como o da educação dialógica e participativa de Paulo Freire ou da educação para o desenvolvimento de competências, como a proposta por Philippe Perrenoud. Essa visão múltipla, que poderia ser caracterizada como ecumênica, qualifica um cenário escolar desejável para a formação cientifica emancipadora. Tendo esse cenário como perspectiva, mostra-se então como o aprendizado da Física pode ser conduzido no ensino médio, de forma participativa e dialógica em ambiente democrático, e sem prejuízo da igualmente desejável formação conceitual e prática nos conteúdos científicos e tecnológicos.Parte significativa desse trabalho foi conduzida em aulas de Física do primeiro ano do ensino médio em uma cooperativa educacional, procurando, através de implementação de práticas pedagógicas orientadas pelos Parâmetros Curriculares Nacionais, PCN, compreender a realidade complexa e dinâmica das interações sociais em sala de aula. Os dados foram tomados na forma de registros em um diário de observações, inclusive de interações entre alunos, assim como da análise de trabalhos desenvolvidos por eles, na forma de textos escritos. Uma análise qualitativa permitiu avaliar tais competências, vendo que, numa fase inicial, a capacidade de argumentação estava pouco desenvolvida; que as interações em sala de aula contribuíram para seu desenvolvimento; e que níveis inicialmente muito diversificados foram melhorando e se aproximando gradativamente em função dessas atividades de discussão.
When science teaching is seen as preparation for citizenship it is essential to promote classroom practices able to develop competences, as the one to face arguments, a condition to personal emancipation. School will contribute to the development of young people, capable of critical evaluations by means of the analysis of different points of view, when it allow them to take stand and situate themselves, in a democratic and responsible way, as well as, when it is the case, with scientific bases. A starting point of this dissertation is the idea that practices of collaborative work, involving the interaction among students in classroom dialogues contribute to develop that competences. A critical perception of the traditional education, experienced in a teacher trajectory in courses of preparation to access higher education gave place to a personal questioning that found echo in different theoretical references. Some of these references are already historical, as is the case of John Dewey and Anísio Teixeira, who conceived a vision of democratic education, other more recent as the dialogical and participative education of Paulo Freire, or as the education to the development of competences proposed by Philippe Perrenoud. This multiple view, that could be metaphorically considered ecumenical, qualifies the school scenery desirable for the sake of an education aiming emancipation. With this scenery as a perspective to be made real, it is then shown how physics learning can be conducted in a dialogical and participative way, without losses in the equally desired conceptual and practical formation in the scientific and technological contents. An important part of this work has been conducted in first year physics classes at an upper secondary school of a local community, trying to understand the complex and dynamical reality of social interactions in classrooms trough the application of pedagogical practices oriented by the Curricular National Parameters (PCN). The data were taken in a diary of classroom observations, even of classroom interactions between students, as well as from the analysis of works made by them in the form of written texts. A qualitative analysis allow the evaluation of such competences, producing a perception that, initially, the ability to face arguments were low developed, that the classroom interactions contributed to the development them, and that levels initially quite diverse, became gradually improved and similar, as a result of these activities.

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Cavallari, Filho Roberto. "Experiência, filosofia e educação em John Dewey : as "muralhas" sociais e a unidade da experiência /." Marília : [s.n.], 2007. http://hdl.handle.net/11449/96372.

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Orientador: Pedro Angelo Pagni
Banca: Divino José da Silva
Banca: Marcus Vinicius da Cunha
Resumo: John Dewey buscou revolucionar a educação escolar por meio de uma reconstrução filosófica e cultural. Ele procurou resolver um problema secular da filosofia: dualidades estabelecidas tanto com o idealismo quanto com o empirismo. E articulou a filosofia da educação em outros termos lógicos, estéticos e morais, priorizando a relação entre filosofia e realidade social. A filosofia de Dewey está amparada no conceito de experiência. Experiência significa mudança, mas teremos uma mudança simplesmente mecânica ou física, avisa Dewey, se não atentarmos aos significados das nossas ações, que emergem do ambiente. Quando estabelecemos uma relação significativa com o ambiente, é sinal de que a experiência se tornou reflexiva. A educação escolar consiste em expandir, enriquecer, fazer crescer os significados da vida. O professor deve se ater ao desenvolvimento individual de cada aluno. Ao professor cabe analisar igualmente o ambiente e as suas direções. Isso implica não apenas a análise e escolha dos melhores métodos de ensino e aprendizagem, mas leva o professor a atentar à sua própria experiência. A sua influência nos hábitos dos alunos suscita problemas de ordem moral e intelectual, impondo o conhecimento moral como uma resposta à separação entre uma formação centrada na aquisição de conhecimentos empíricos e técnicos das ciências exatas, físicas e biológicas e uma formação humanista e racional das ciências humanas, mais voltada para o trabalho conceitual. O método individual deweyano que leva em conta a experiência do professor faz do ensino uma arte. Em face dessa perspectiva pragmatista, concluímos que é possível pensar atualmente a experiência reflexiva deweyana diante do empobrecimento da experiência, contrariando as críticas ao seu pensamento. No presente, é latente a preocupação com o empobrecimento da experiência que transcende... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: In our interpretative perspective, John Dewey worked in the field of Philosophy and Education, in the first half of the XX Century, with the term experience, to whom it was the continuity of the relation between an agent and his environment, which both would come out physiologically, emotionally, and intellectually modified. This is what we call unity of experience in Dewey thought. It is a respond to the diagnosis of the impoverishment of experience inside the critical tradition of John Dewey. He highlighted the importance of growing in the relation between giving meaning and communicated them to a community. The meaning of the term experience and the possibility to reflect and communicate our experiences, nowadays, has become a glowing problem to contemporary debate in philosophy and philosophy of education. Such problem mirrors the tension regarding the harms that the Modern project of knowledge imposed to actual life: the experience reduced itself to the empiric and the knowledge that mirrored the experience has reduced itself to the scientific knowledge and technologies. These characteristics represent the criticism from Critical Theory tradition of the Frankfurt School in what became so called impoverishment of experience. The existential emptiness is part of the scenario that Modernity helped to construct. The philosopher Max Horkheimer arose from such tradition of the diagnosis of the impoverishment of experience and imposed to the Deweyan Pragmatism one of the hardest criticism of the XX Century, by approaching positivism and pragmatism. Dewey, sad Horkheimer, contributed to the impoverishment of experience by reflecting in his philosophy a social dualism. We are looking forward to respond to Horkheimer criticism and to bring Deweys philosophy to help us to think our educational problems in the present. Nowadays, there are at least two researches that continue the Deweyan project... (Complete abstract, click electronic access below)
Mestre

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Costa, Renato Augusto da. "Os elementos constituintes e as características da concepção de experiência na obra de John Dewey." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-19102016-115205/.

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John Dewey é um dos fundadores da corrente filosófica denominada Pragmatismo, nome inspirado na palavra grega pragma que significa, entre outros, agir, praticar, ter habilidade em negociar de maneira inteligente; como por exemplo na resolução inteligente e eficiente de problemas. Ao lado de William James e C. S. Pierce, outros pioneiros na criação de tal corrente, o filósofo se detém sobre as mais importantes questões políticas e sociais de seu tempo, especialmente sobre a origem do conhecimento, questão tradicional nas ciências filosóficas ocidentais. O Pragmatismo está ligado à corrente empírica inglesa e à crítica ao tradicional dualismo filosófico que opõe razão e experiência, espírito-matéria, mente-corpo, indivíduo-sociedade, entre outros. Para Dewey o conhecimento origina-se da interação entre indivíduos e meio, necessária à sobrevivência dos primeiros, e da profunda capacidade de adaptação e modificação do ambiente efetivada pelos seres humanos através do pensamento reflexivo, do método inteligente. O método inteligente, capacidade exclusivamente humana de se adaptar e transformar a natureza, é entendido no Pragmatismo como instrumental, como advindo da prática e da sua reflexão. A união da prática e da reflexão situa-se na experiência. Nesse trabalho nos dedicamos a compreender o significado da concepção de experiência na obra de John Dewey através da pesquisa dos seus princípios constituidores e das suas características fundamentais. Nesse processo definimos semelhanças e diferenças entre experiências estéticas, educativas, reflexivas e democráticas, concluindo que a prática do pensamento reflexivo e da democracia das interações entre indivíduos e meio, que o desenvolvimento e a prática do método inteligente e a liberdade do compartilhamento das relações entre os seres humanos e o ambiente fundamentam todas as experiências efetivamente democráticas e reflexivas. Em Dewey, uma sociedade democrática se estabelece em experiências democráticas e inteligentes e, portanto, são essas últimas alguns dos objetivos e meios pelos quais a democracia deve se realizar na escola com vistas à construção de uma sociedade democrática, já que a instituição escolar foi criada para conservar e transformar o mundo natural e social do qual participa e constitui o ser humano.
John Dewey was one of the founders of the American school of thought known as Pragmatism, word derived from the Greek (pragma), and which has, among its meanings, to act, to practice, to have the ability to negotiate intelligently, e.g. as in the instrumental and efficient problem solving process. Seen as a pioneer (together with William James and CS Pierce), the philosopher reflects on the most pressing political and social issues of his time, especially in regards to the origin of knowledge, a topic which is recurrent in the Western philosophical sciences. The Pragmatism is connected to the English empirical philosophical system and to the rejection of the classic philosophical dualism that opposes reason to experience, spirit and matter, mind and body, individual and society, among others. According to Dewey, knowledge results from the interaction of the individuals with their environment, necessary to their survival, and from the deep human capacity to adapt and to modify the environment through thought, through the intelligent method. The intelligent method, the uniquely human capacity to adapt itself and to transform nature, is understood as instrumental, arising from practice and reflection. Practice and reflection forgather in experience. Through our work, we have sought to understand the meaning of the concept of experience in John Dewey, through the research of its fundamental principles and aspects. In this process, we have identified similarities and differences in aesthetic, education, reflective and democratic experiences, concluding that the practice of reflective thinking, the practice of the democracy of the interactions of individuals with their environment, that the development and practice of the intelligent method and the human capability to share relations are the ground for effective democratic and reflective experiences. A democratic society is based on democratic and intelligent experiences, and, therefore, these are some of the objectives and means through which democracy takes place in school, an institution designed to preserve and transform the natural and social world that constitutes the human being and in which the human being participates.

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Plapler, Denis. "O diálogo e a construção do conhecimento: apontamentos a partir de John Dewey e Matthew Lipman." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-01042015-135942/.

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Por meio deste trabalho pretende-se examinar a função da escola como instituição e do professor como agente ativo dentro desta instituição através do pensamento de John Dewey e de Matthew Lipman. Para isto a pesquisa irá se debruçar sobre a concepção de conhecimento, de filosofia e de educação no pensamento destes dois filósofos e educadores. Posteriormente a pesquisa objetiva aproximar o que Dewey diz a respeito do conhecimento e da educação daquilo que Lipman afirma a respeito da filosofia, para assim verificar se, tomando como base a concepção de conhecimento em Dewey, o método de ensino desenvolvido por Lipman para a filosofia pode aplicar-se não apenas ao ensino desta como disciplina, mas também a outras áreas do conhecimento.
The present work reconsider the school function as an institution and the teacher\'s roll. There for this research will make an exams about the conception of the knowledge in philosophy and education, in the thought of John Dewey and Matthew Lipman. The research try to approximate the two authors, taking this process as a base of knowledge in Dewey, the teaching method developed by Lipman for the philosophy can be apply not only in this subject but as the education in general.

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Cavallari, Filho Roberto [UNESP]. "Experiência, filosofia e educação em John Dewey: as muralhas sociais e a unidade da experiência." Universidade Estadual Paulista (UNESP), 2007. http://hdl.handle.net/11449/96372.

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John Dewey buscou revolucionar a educação escolar por meio de uma reconstrução filosófica e cultural. Ele procurou resolver um problema secular da filosofia: dualidades estabelecidas tanto com o idealismo quanto com o empirismo. E articulou a filosofia da educação em outros termos lógicos, estéticos e morais, priorizando a relação entre filosofia e realidade social. A filosofia de Dewey está amparada no conceito de experiência. Experiência significa mudança, mas teremos uma mudança simplesmente mecânica ou física, avisa Dewey, se não atentarmos aos significados das nossas ações, que emergem do ambiente. Quando estabelecemos uma relação significativa com o ambiente, é sinal de que a experiência se tornou reflexiva. A educação escolar consiste em expandir, enriquecer, fazer crescer os significados da vida. O professor deve se ater ao desenvolvimento individual de cada aluno. Ao professor cabe analisar igualmente o ambiente e as suas direções. Isso implica não apenas a análise e escolha dos melhores métodos de ensino e aprendizagem, mas leva o professor a atentar à sua própria experiência. A sua influência nos hábitos dos alunos suscita problemas de ordem moral e intelectual, impondo o conhecimento moral como uma resposta à separação entre uma formação centrada na aquisição de conhecimentos empíricos e técnicos das ciências exatas, físicas e biológicas e uma formação humanista e racional das ciências humanas, mais voltada para o trabalho conceitual. O método individual deweyano que leva em conta a experiência do professor faz do ensino uma arte. Em face dessa perspectiva pragmatista, concluímos que é possível pensar atualmente a experiência reflexiva deweyana diante do empobrecimento da experiência, contrariando as críticas ao seu pensamento. No presente, é latente a preocupação com o empobrecimento da experiência que transcende...
In our interpretative perspective, John Dewey worked in the field of Philosophy and Education, in the first half of the XX Century, with the term experience, to whom it was the continuity of the relation between an agent and his environment, which both would come out physiologically, emotionally, and intellectually modified. This is what we call unity of experience in Dewey thought. It is a respond to the diagnosis of the impoverishment of experience inside the critical tradition of John Dewey. He highlighted the importance of growing in the relation between giving meaning and communicated them to a community. The meaning of the term experience and the possibility to reflect and communicate our experiences, nowadays, has become a glowing problem to contemporary debate in philosophy and philosophy of education. Such problem mirrors the tension regarding the harms that the Modern project of knowledge imposed to actual life: the experience reduced itself to the empiric and the knowledge that mirrored the experience has reduced itself to the scientific knowledge and technologies. These characteristics represent the criticism from Critical Theory tradition of the Frankfurt School in what became so called impoverishment of experience. The existential emptiness is part of the scenario that Modernity helped to construct. The philosopher Max Horkheimer arose from such tradition of the diagnosis of the impoverishment of experience and imposed to the Deweyan Pragmatism one of the hardest criticism of the XX Century, by approaching positivism and pragmatism. Dewey, sad Horkheimer, contributed to the impoverishment of experience by reflecting in his philosophy a social dualism. We are looking forward to respond to Horkheimer criticism and to bring Dewey s philosophy to help us to think our educational problems in the present. Nowadays, there are at least two researches that continue the Deweyan project... (Complete abstract, click electronic access below)

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Freitas, Cezar Ricardo de. "O escolanovismo e a pedagogia socialista na União Soviética no início do século XX e as concepções de educação integral e integrada." Universidade Estadual do Oeste do Parana, 2009. http://tede.unioeste.br:8080/tede/handle/tede/907.

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This study aims to present the proposals for Integral Education and Integrated Education by theorists from the Soviet Union, namely Vladimir Ilitch Ulianov, or Lenin (1870-1924), Nadejda Konstantinovna Krupskaia (1869-1939), Moisés Mikhaylovich Pistrak (1888-1940) and Anton Semionovich Makarenko (1888-1939), covering the period from the Revolution in October 1917 to the decade of 1930; and by John Dewey (1859-1952), a leading representative of the so-called Progressive Education Pedagogy. We sought to examine to which extent the Soviet authors shared the propositions of the Progressive Education movement, especially John Dewey s ideas, by problematizing the process of development and consolidation of capitalism, supported by liberalism and its fundamental principles, with emphasis on the second phase of liberalism, in which John Dewey is situated. We also discuss the challenges faced by the revolutionary Russia, highlighting the important elements in the struggle between liberals, fascists and socialists, as well as the elements that were incorporated, denied or even overcome by the Soviet theorists. For this study, it was necessary to understand that the concepts are not universal, but they have different meanings and respond to specific needs, taking the particularities of each time and place into account. In this sense, we examined the relationship between capitalism and liberalism, and how this relationship was expressed in the Progressive Education movement, as well as how socialism has entered this debate, considering the particular reality experienced in the Soviet Union. According to our findings, John Dewey s idea of Integral Education is that the school must provide an education that integrates culture with its practical use, which comprise the challenges faced by capitalism in that period, such as the absence of democratic institutions. On the other hand, within the Marxism s conceptual framework, the possibilities of an Integral Education aiming at the development of human being in its multiple dimensions, that is, an omnilateral education as opposed to unilateral education, could only be effective in a society where the full development of man was more important than the interests of capitalist accumulation and reproduction, that is, in the communist society. Although we are based on the assumption that Russia experienced, in the first decades after the Revolution, a transitional phase socialism , it was possible to find out that the Soviets idea of education was close to a conception of Integral Education as they pursued an education that included the political, economic and cultural dimensions, articulated to the revolutionary process. Regarding the Integrated Education, we have found that it is mainly used to express the relationship between school and society, and education and work, considering the historical particularities. Yet from different perspectives, bearing in mind the different projects of society and education, it was possible to establish the conception of Integrated Education both in John Dewey and in the Soviet authors.
Este trabalho tem como objetivo apresentar as propostas de Educação Integral e Integrada nos teóricos da União Soviética, especificamente Vladimir Ilitch Ulianov, o Lênin (1870-1924), Nadejda Konstantinovna Krupskaia (1869-1939), Moisés Mikhaylovich Pistrak (1888-1940) e Anton Semionovich Makarenko (1888-1939), a partir da Revolução de Outubro de 1917 até a década de 1930; e em John Dewey (1859-1952), expoente máximo da chamada Pedagogia da Escola Nova. Tratou-se de apreender em que medida os autores soviéticos dialogaram com as proposições escolanovistas, notadamente com John Dewey, a partir da problematização do processo de desenvolvimento e de consolidação do capitalismo, sustentado pelo liberalismo e seus princípios fundamentais, com ênfase para a segunda fase do liberalismo, na qual John Dewey está situado. Ao mesmo tempo, explicitamos os desafios que a Rússia revolucionária enfrentava, destacando o que era pertinente no embate entre os liberais, fascistas e socialistas, bem como os elementos incorporados, negados ou até mesmo superados pelos teóricos soviéticos. Nesse caminho, tornou-se fundamental o entendimento de que os conceitos não são universais, mas que assumem diferentes sentidos e respondem a determinadas necessidades, respeitando as particularidades de cada tempo e lugar. É por isso que foi necessário compreender a relação entre capitalismo e liberalismo e como isso se expressou no movimento escolanovista, bem como a forma como o socialismo se inseriu nesse debate, a partir da realidade particular vivida na União Soviética. Constatou-se que, para John Dewey, a Educação Integral está articulada à perspectiva de que a escola propicie uma formação que integre a cultura com a sua utilidade prática, esta entendida a partir dos desafios enfrentados pelo capitalismo no período, dentre eles, a ausência de instituições democráticas. Por sua vez, para o marxismo, as possibilidades de uma Educação Integral, visando ao desenvolvimento do ser humano, em suas múltiplas dimensões, uma formação omnilateral, em contraponto à formação unilateral, somente poderia se efetivar numa sociedade em que o pleno desenvolvimento humano estivesse à frente dos interesses da reprodução e da acumulação capitalista: a sociedade comunista. Embora partamos do pressuposto de que a Rússia viveu, nas primeiras décadas após a Revolução, uma fase de transição, o socialismo, foi possível verificar a aproximação dos autores soviéticos de uma concepção de Educação Integral, ao buscarem uma formação que contemplasse as dimensões da política, da economia, da cultura, articuladas ao processo revolucionário. Em relação à Educação Integrada, foi possível verificar que ela é mais usada no sentido de expressar a vinculação entre escola e sociedade e educação e trabalho, respeitadas as particularidades históricas. Embora com perspectiva diferenciada, tendo em vista projetos distintos de sociedade e de educação, foi possível evidenciar a concepção de Educação Integrada em John Dewey e nos autores soviéticos.

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Cimpean, Claudiu Null J. Wesley. "John Dewey and Mortimer Adler on curriculum, teaching, and the purpose of schooling how their views can be incorporated within a Christian philosophy of education /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5222.

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Attick, Dennis G. "Experience, Knowledge, and Democracy: Television through a Deweyan Lens." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/eps_diss/30.

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While there have been numerous studies regarding television and its influence on modern life conducted in the past sixty years, there has not yet been a critique of television grounded in the work of John Dewey. John Dewey died when television was still a new technology; however, I believe that Dewey would have been critical of television had he lived to further experience it. One need only look to Dewey’s writings regarding mass communication and media to see that he was critical of how communication technologies influence human society. Television programming is nearly ubiquitous today and it requires ongoing inquiry as its influence is widespread and continues to grow. This dissertation extends television studies by developing a Deweyan critique of the medium. I assert in this dissertation that Dewey’s philosophy, especially his notions of experience, knowledge, and democracy can inform a current critique of television.

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Trindade, Christiane Coutheux. "Ética e educação em John Dewey: o homem comum e a imaginação moral na sociedade democrática." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-10112014-110608/.

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John Dewey (1859-1952) responde por reflexões pedagógicas de grande disseminação, encontradas em meio a uma vasta produção que trata de múltiplas questões prementes de seu tempo, em particular aquelas relacionadas à democracia. Partindo da premissa de que sua filosofia da educação é melhor compreendida quando associada a suas reflexões mais abrangentes, elegeu-se como objetivo desta pesquisa a análise da ressonância da ética de John Dewey em seus ideais pedagógicos, diante de sua concepção de sociedade democrática. O autor se opõe à compreensão da moral como reduto exclusivo da subjetividade sua ética é social e cultural, nascendo o exercício moral de um contexto que serve de base para a busca de alternativas diante de conflitos. Impulso, dever, desejo, interesse, hábito e consequência são componentes da deliberação moral, que ocasionalmente entram em disputa e contam com o apoio da razão e da sensibilidade para descobrirem formas de se harmonizar esse ajuste é a ética, que se efetiva ao considerar as possibilidades de crescimento pessoal e comum que uma decisão traz. Importa a Dewey devolver a ética ao homem comum, nas sua ações cotidianas, para que cada um possa tomar parte das responsabilidades sobre si mesmo e sobre a vida comunitária. Somos constituídos por nossos atos e, portanto, a conduta expressa o caráter. Por isso, o autor confere importância aos hábitos, enquanto resposta rápida às demandas da vida prática, mas assegura à inteligência o papel de conduzi-los, interrompendoos sempre que não respondem adequadamente. Porque não estamos sozinhos no mundo, a ética se faz necessária e é condição para a convivência. Todavia, esse contato não é apenas restritivo; é também chave para uma expansão de sentidos da experiência e para a descoberta de dimensões mais profundas de existência. Essa relação complexa com o outro desafia a inteligência a prospectar alternativas mais integrativas quando escolhemos a democracia. Com isso, a imaginação moral é imprescindível para que o homem desvende novos caminhos em situações de crise. Ela permite ao sujeito um deslocamento para variadas posições, viabilizando a empatia efetiva por interesses alheios. Logo, a imaginação moral é vista por Dewey como um ensaio dramático, em que antecipamos mentalmente resultados esperados em diversos cursos de ação. Essa variedade de opções é criada pela imaginação, cuja liberdade em desenhar mundos possíveis deriva de sua capacidade de articular razão e sensibilidade. Para Dewey, a educação fomenta hábitos e valores, ou seja, promove um certo tipo de cultura. Assim, para que se volte a uma ética democrática, precisa cotidianamente trabalhar com práticas e princípios condizentes. Deve formar hábitos flexíveis e alargar a imaginação, para que esta possa se expressar viva e criativamente. Educação, democracia e ética têm como sujeito o homem comum, que pode forjar um caráter para si e, ao mesmo tempo, participar da condução do mundo que habita. Apenas pelo uso de meios democráticos, em que o interesse pessoal e o comum se articulam, pode uma sociedade se tornar democrática: a filosofia da educação de Dewey ressoa em suas muitas proposições a busca ética por essa harmonia.
John Deweys (1859-1952) pedagogical ideas are largely propagated, as part of a vast body of intellectual work dealing with several pressing issues of his time, especially those related to democracy. Assuming that his philosophy of education is best understood when associated to his broadest reflections, the main objective of this research is the analysis of the resonance of John Deweys ethics on his pedagogical ideals, in face of the authors conception of democratic society. Dewey opposes the idea of morality confined in subjectivity; his ethics is social and cultural, since moral exercise emerges in a context that serves as basis for the search of alternatives before conflicts. Impulse, duty, desire, interest, habit and consequence are components of moral deliberation, occasionally confronting each other; it is through the aid of reason and sensibility that they find ways of harmonizing this adjustment is ethics, which becomes effective through the consideration of possibilities for personal and collective growth implied in its decisions. Dewey is concerned in returning ethics to the common man, throughout his daily actions, so that every person can be responsible for himself and for the community. We are made from our actions and, therefore, conduct expresses our character. Hence, the author attributes great importance to habits, understood as fast responses to the demands of practical life; however, intelligence also has its role, interrupting habits when they do not function properly. Because we are not alone ethics is necessary, it is prerequisite to cohabitation. Nonetheless, this social contact cannot be seen as solely restrictive; it is also key to an expansion in the meaning of experience and to the discovery of a deeper understanding of existence. This complex relationship with others challenges intelligence to search for more unifying alternatives, whenever we live in democracy. Thus, moral imagination is necessary for man to find new paths in a crisis situation. It allows us to shift to other perspectives, effectively enabling sympathetic feelings. Accordingly, moral imagination is seen as a dramatic rehearsal, through which we mentally anticipate expected results of multiple courses of action. This variety of options is created by imagination, whose freedom to design possible worlds derives from its ability to articulate sense and sensibility. For Dewey, education fosters habits and values, i.e., it promotes a certain kind of culture. Therefore, in order to be in agreement with democratic ethics, education must work daily with appropriate practices and principles. It must form flexible habits and broaden imagination, in order for it to express itself lively and creatively. The common man is the subject of education, democracy, and ethics. It is he who can forge his own character and, simultaneously, take part in the making of the world in which he lives. Only through the use of democratic means, where personal and common interests are articulated, can society become democratic: Deweys philosophy of education states in many of its propositions this ethical search for harmony.

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Rahnamaei, Seyed Ahmad. "The concept of self-realization in the educational philosophies of John Dewey and Allāma Ṭabāṭabāī : a compararative study." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=35929.

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This study presents a comparative analytical investigation of two divergent yet parallel doctrines of self-realization. John Dewey, a distinguished American thinker, represents a naturalist pragmatist conception of self-realization on the one hand, and 'Allama Tabataba'i, a renowned Muslim philosopher, an Islamic perception on the other. While Dewey is considered a spokesperson for modern American pragmatist and humanist thought, 'Allama may be seen as typical of Islamic Shi'i thinking. In dealing with their conceptualizations of self-realization, the intention in this study is to focus on some significant aspects of the human self, to rediscover its potentiality and to determine the wisdom behind self-realization from a comparative perspective. After outlining the two thinkers' scholarly backgrounds, instructional contexts, sources, methods, works and purposes, the study examines certain specific issues. It investigates their understandings of human nature, and explores their positions on moral experience and human character, as well as on the arts and sciences as vehicles for self-realization. As its final chapter, the study elaborates the basic elements and manifestations of self-realization as depicted in Dewey's and 'Allama's systems of thought. This research aims at clarifying the parallels, similarities and differences that exist between the two scholars, through an in-depth comparison of their respective naturalist and Islamic approaches and attitudes.

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Bleazby, Jennifer History &amp Philosophy Faculty of Arts &amp Social Sciences UNSW. "Social reconstruction learning: Using philosophy for children & John Dewey to overcome problematic dualisms in education and philosophy." Awarded by:University of New South Wales. School of History & Philosophy, 2007. http://handle.unsw.edu.au/1959.4/31466.

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Many of the problems in dominant Western education and philosophy can be connected to various dualisms, in particular reason/emotion, reason/imagination, reason/experience, mind/body, subject/object, individual/community, abstract/concrete, theory/practice and male/female dualisms. These pairs are considered opposites, with the attributes on the left supposedly superior to their dualistic partners on the right. While those attributes on the left, such as mind and reason, are traditionally associated with knowledge, autonomy, citizenship and learning, the attributes on the right, such as emotion and experience, are traditionally thought to be opposed to knowledge, autonomy, citizenship and learning. Drawing on the philosophies of John Dewey and various feminist philosophers, I will argue that the attributes that make up each of these dualistic pairs are not opposed but are actually interdependent and interconnected. For example, I will argue that all thinking and learning involves reason, experience, emotion and imagination interacting with one and other. Neither of these attributes or functions is complete or fully functional without the others. Since mainstream Western pedagogies incorporate such dualisms they are unable to fully facilitate the thinking skills, attributes, dispositions and understandings necessary for autonomy, democratic citizenship and leading a meaningful life. It will be shown that Philosophy for Children (P4C) has the potential to overcome many of the problems with mainstream education, including many gender equity problems, because it is based on Dewey???s philosophical ideals, which reconstruct many of these dualisms. An analysis of the ideals of truth, meaning, community, self, autonomy, democracy, thinking, emotion and imagination assumed by P4C will show how it reconstructs various dualisms and overcomes many problems with traditional schooling. However, it will also be shown that P4C fails to reconstruct the undesirable theory/practice dualism because it doesn???t require students to test and apply their ideas in the real world. This is even though many P4C theorists, such as Matthew Lipman, accept Dewey???s claim that all thinking and learning involve such practicality. Thus, I will reconstruct the P4C pedagogy by integrating it with a Deweyian type of service learning that I call social reconstruction learning. Social reconstruction learning involves students engaging in P4C style communities of inquiry with members of their community in order to reconstruct real social problems. Such a Practical P4C pedagogy can better facilitate reflective thinking, autonomy, active citizenship and meaningfulness.

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Goad, John C. "Dewey Meets Bluegrass: Progressive Educational Theory in the Establishment of Traditional Music Programs in Higher Education." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etd/2506.

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The study focuses on connections between the Progressive era educational theories of John Dewey and present-day bluegrass and traditional music programs in higher education in order to explore a pedagogical basis for such programs. The research specifically examines Dewey’s beliefs in experiential learning, individualization, and vocational education and their current applications in traditional music education. The study included two major components: historical research into Dewey’s writings and primary and secondary sources regarding traditional music education in the United States, and interviews of faculty members in college and university bluegrass and traditional music programs. The thesis of this study is that experiential learning historically has been part of traditional music education and that it is an essential aspect of bluegrass and traditional music programs in higher education in the present day, leading to students taking part in meaningful learning experiences that contribute to their occupational goals.

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Alix, Sébastien-Akira. "L'éducation progressiste aux États-Unis : histoire, philosophie et pratiques (1876-1919)." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCB196.

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La période allant de 1876 à 1919 constitue un tournant dans l'évolution de l'enseignement aux États-Unis : c'est le moment de l'incorporation des principes de la pensée progressiste en éducation au cœur du système éducatif américain. En l'espace de quelques décennies, les objectifs de ce système sont radicalement modifiés : aux idéaux d'une culture scolaire mettant l'accent sur l'exigence académique, l'enseignement des disciplines et la magistralité sont substitués ceux d'une éducation socialement efficace, centrée sur l'enfant, sur la nécessité de respecter son régime propre et de former les futurs citoyens pour la démocratie. Cette révolution pédagogique, que le philosophe John Dewey a pu qualifier de « copernicienne », inverse complètement les principes au fondement du projet éducatif américain. Le présent travail de thèse a pour objet, d'une part, de comprendre et d'expliquer les origines et les fondements théoriques et épistémologiques de la pensée progressiste qui a présidé aux transformations de l'enseignement américain entre 1876 et 1919 et, d'autre part, de montrer comment ces présupposés épistémologiques ont pu s'instaurer et s'inscrire dans les pratiques
The period 1876-1919 constitutes a turning point in the history of American education: rapid social changes in American society carried with them implications for a new conception of education; a radically new vision of the role of schooling emerged. In a few decades, the educational system of the United States adopted new methods and ideas: the ideals of a teacher-centered education, of an academic curriculum and of a liberal education given to all students that had been the staples of education for many generations shifted to those of meeting children's needs, of a child-centered education tied to democracy. This shifting of the center of gravity in American education represented a revolution that the philosopher John Dewey considered to be copernican. This doctoral thesis traces the evolution of this major shift in American education. It aims at understanding and explaining the origins and founding principles of progressive education that wrought these massive changes in American education between 1876 and 1919. Furthermore, it aims at showing how these principles may have exerted an impact in America's schoolrooms

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Sbrana, Roberta Aline. "A filosofia educacional de John Dewey e Jean-Jacques Rousseau : um estudo comparativo por meio da Análise Retórica /." Araraquara, 2018. http://hdl.handle.net/11449/157240.

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Orientador: Marcus Vinicius da Cunha
Banca: Wilson Alves de Paiva
Banca: Erika Natacha Fernandes de Andrade
Banca: Claudia Helena Azevedo Alvarenga
Banca: Luiz Henrique de Araujo Dutra
Resumo: Este trabalho compara o discurso filosófico e educacional de Jean-Jacques Rousseau com o de John Dewey com o objetivo de identificar aproximações entre eles, sem desprezar eventuais diferenças, focalizando os temas sociedade, educação e homem. A comparação é feita por meio da análise retórica, metodologia fundamentada na Retórica de Aristóteles e na nova retórica de Perelman e Olbrechts-Tyteca. A intenção é verificar se Rousseau, assim como Dewey, pode ser qualificado como partidário da tradição discursiva retórica e se a sua proposta educacional expressa os princípios da pedagogia retórica. A introdução discute os significados atribuídos à retórica no decorrer da história, destacando a sua relevância em pesquisas que examinam discursos pedagógicos. Os três primeiros capítulos são dedicados à análise dos três temas nos discursos de Rousseau e de Dewey, apresentando suas estratégias argumentativas e marcos discursivos. Devido à identificação de traços típicos da retórica sofista no discurso de ambos, o quarto capítulo defende a inserção de Rousseau na tradição retórica, como se faz com Dewey, e considera que as suas concepções educacionais têm familiaridade com a pedagogia retórica, tal qual a filosofia educacional deweyana. Nas considerações finais são apresentadas possíveis contribuições desta análise para a educação na atualidade.
Abstract: This work compares Jean-Jacques Rousseau's philosophical and educational discourse with John Dewey's in order to identify approximations between them, without neglecting any differences, focusing on the themes of society, education and man. The comparison is made through rhetorical analysis, a methodology based on Aristotle's Rhetoric and the new rhetoric of Perelman and Olbrechts-Tyteca. The intention is to verify whether Rousseau, like Dewey, can be qualified as a partisan of the rhetorical discursive tradition and whether his educational proposal expresses the principles of rhetorical pedagogy. The introduction discusses the meanings attributed to rhetoric throughout history, highlighting its relevance in research that examines pedagogical discourses. The first three chapters are dedicated to the analysis of the three themes in the speeches of Rousseau and Dewey, presenting their argumentative strategies and frameworks. Due to the identification of typical features of sophist rhetoric in their discourse, the fourth chapter argues for Rousseau's insertion into the rhetorical tradition, as is done with Dewey, and considers that his educational conceptions are familiar with rhetorical pedagogy, just as philosophy educational background. In the final considerations are presented possible contributions of this analysis to the education in the present time.
Résumé: Cet article compare le discours philosophique et pédagogique de Jean-Jacques Rousseau à John Dewey afin d'identifier les similitudes entre eux, sans pour autant négliger les différences, en se concentrant sur la société de thèmes, de l'éducation et de l'homme. La comparaison est faite au moyen d'une analyse rhétorique, méthodologie basée sur la Rhétorique d'Aristote et la nouvelle rhétorique de Perelman et Olbrechts-Tyteca. L'intention est de vérifier que Rousseau, ainsi que Dewey, peuvent être qualifiés en tant que partisan de la tradition rhétorique discursive et sa proposition éducative exprime les principes de la pédagogie de la rhétorique. L'introduction présente les significations attribuées à la rhétorique à travers l'histoire, en soulignant sa pertinence dans la recherche portant sur les discours pédagogiques. Les trois premiers chapitres sont consacrés à l'analyse des trois thèmes dans les discours de Rousseau et Dewey, présenter leurs stratégies argumentatives et les étapes de discours. En raison de l'identification des caractéristiques typiques de la rhétorique sophistique dans le discours des deux le quatrième chapitre défend l'inclusion de Rousseau dans la tradition rhétorique, comme cela se fait avec Dewey, et estime que leurs concepts éducatifs sont familiers avec la pédagogie de la rhétorique, comme la philosophie contexte éducatif. Dans les considérations finales sont présentées les contributions possibles de cette analyse à l'éducation dans le temps présent
Doutor

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Eaker, Lisa. "The Social Sacrifices of Being Modern." Diss., Virginia Tech, 2003. http://hdl.handle.net/10919/26233.

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Finding conceptual tools that lend themselves to the creation of consensus is no easier in an age of mass communication, mass transportation or mass education, than it was in earlier less "modern," technology adventurous, times. In fact, as I argue in this dissertation, modernity can be analyzed and experienced as being anathema to those characteristics upon which consensus can be built. This dissertation examines why this is the case and what may be done to ameliorate the worst excesses of modernity while building on its greatest strengths.
Ph. D.

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Carter, Vernon Anthony 1985. "Towards Inquiry Based Education." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11487.

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x, 95 p. : ill.
While John Dewey's work on the philosophy of education provides a robust descriptive account of educational experience, it does not provide anything like a critical system for the analysis of particular educational curricula. This lack has led to a common confusion with regard to the nature of an inquiry based education: inquiry too often becomes the content, rather than the method, of education. In this thesis, I will show how Dewey's analysis of educational experience can provide grounds for a critical apparatus that might be applied to any curriculum, though especially those founded upon the process of inquiry. This critical approach will be applied to an example case, the "ice hands" activity from Douglass Llewellyn's Inquire Within, demonstrating the gap that often exists between the process of inquiry as a description of the process of learning and the process of inquiry as the content of a lesson plan.
Committee in charge: Scott L. Pratt, Chairperson

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Springborg, Claus. "Art-based Methods in Management Education." Thesis, Cranfield University, 2014. http://dspace.lib.cranfield.ac.uk/handle/1826/9212.

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The purpose of this dissertation is to develop explanatory theory for the learning processes facilitated by art-‐based methods in management education (ABMs). Such theory is important because managerial educators increasingly use ABMs, and without a well-‐developed theory it may be difficult to realise these methods’ full potential. Current research on ABMs uses theories from other fields but generally sees ABMs as methods for making important information available for reflection, e.g. information about unconscious assumptions, aesthetic experience, or non-‐propositional or tacit knowledge. This shows that the field is grounded in a representationalist view of cognition. This view of cognition makes it difficult to explain certain themes in the research field, such as, the importance of staying with the senses without reflecting, aesthetic agency, and the process of making. I therefore asked: What insights can be gained from exploring ABMs, using theories grounded in the embodied view of cognition, in particular Conceptual Metaphor Theory (CMT) (Lakoff & Johnson, 1999) and simulation theories (Barsalou, 2008). For the empirical work, I used an experimental design with 60 managers from Danish companies. All participants selected problems from their work they perceived as important, yet unsolvable. They were randomly divided into three groups: Two groups using different ABMs to address problems and a comparison group where no ABM was used. The experiment indicated that 1) creating new metaphors for a problem based on different sensory metaphors enabled the participants to import behaviour from contexts unrelated to the problematic situation, and 2) focusing on sensory experience enabled participants to remove judgments about self or others. Furthermore, the experiment indicated that learning outcomes reflected participants’ experience of the concrete learning intervention. These findings contribute to CMT by suggesting that it is possible to formulate relationships between changes in metaphors and specific learning outcomes. They contribute to ABM by suggesting that experiences that participants have during ABMs are later used as tools for structuring other experiences – not merely as data for reflection.
ESRC (Economic and Social Research Council)

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Point, Christophe. "John Dewey : propositions pour une reconstruction démocratique de l’université : éléments théoriques, historiques et prospectifs pour une philosophie de l’éducation pragmatiste de l’enseignement supérieur." Thesis, Université de Lorraine, 2020. http://www.theses.fr/2020LORR0161.

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Le travail de thèse présenté ici relève d’une démarche transdisciplinaire pragmatiste où se croisent la philosophie de l’éducation, l’épistémologie, l’éthique et la philosophie politique pour tenter de répondre à la question suivante : qu’est-ce que le pragmatisme de John Dewey peut nous apporter comme outils théoriques pour penser l’avenir des institutions universitaires actuelles ? Pour répondre à ce problème, nous émettons l’hypothèse que la conception complexe et étendue de la démocratie par la philosophie pragmatiste fournit un cadre théorique rigoureux et pertinent sur le plan épistémologique, éthique et pédagogique pour reconstruire un nouveau projet politico-éducatif d’université démocratique. C’est donc ce projet bien particulier d’université que nous reconstruisons de trois façons ici. Tout d’abord, sur un plan théorique, nous cherchons à rendre compte de ce qu’a été ce projet à l’époque de John Dewey. Puis, historiquement, nous étudions les expérimentations universitaires menées à cette époque, en différents lieux des Etats-Unis, à partir de ce projet. Enfin, de manière prospective, nous cherchons à formuler, à partir de ces deux premières enquêtes théoriques et historiques, de nouveaux éléments pour actualiser ce projet pour notre époque. L’ambition de ce travail est donc de proposer des pistes de réflexion nouvelles pour l’avenir de l’université à partir d’une philosophie de l’éducation, démocratique et pragmatiste, de l’enseignement supérieur
The PhD work submitted here is inspired by a transdisciplinary pragmatist approach in which philosophy of education, epistemology, ethics and political philosophy converge in an attempt to answer the following question: What can John Dewey's pragmatism bring us as theoretical tools for thinking about the future of today's academic institutions? To answer this question, we hypothesize that the complex and extensive conception of democracy by the pragmatist philosophy provides a rigorous theoretical framework and a relevant epistemological, ethical and pedagogical perspective for reconstructing a new political-educational project of a democratic university. So it's this particular university project that we're reconstructing in three ways here. First of all, on a theoretical point of view, we're trying to account for what that project was in the time of John Dewey. Then, historically, we examine the academic experiments carried out at that time, in different places in the United States, based on this project. Finally, in a prospective way, we seek to formulate, from these first two theoretical and historical investigations, new elements to update this project for our days. The ambition of this work is to propose new ways of thinking about the future of the university based on a democratic and pragmatic philosophy of education in higher education

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Sbrana, Roberta Aline [UNESP]. "A filosofia educacional de John Dewey e Jean-Jacques Rousseau: um estudo comparativo por meio da Análise Retórica." Universidade Estadual Paulista (UNESP), 2018. http://hdl.handle.net/11449/157240.

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Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
Cet article compare le discours philosophique et pédagogique de Jean-Jacques Rousseau à John Dewey afin d'identifier les similitudes entre eux, sans pour autant négliger les différences, en se concentrant sur la société de thèmes, de l'éducation et de l'homme. La comparaison est faite au moyen d'une analyse rhétorique, méthodologie basée sur la Rhétorique d'Aristote et la nouvelle rhétorique de Perelman et Olbrechts-Tyteca. L'intention est de vérifier que Rousseau, ainsi que Dewey, peuvent être qualifiés en tant que partisan de la tradition rhétorique discursive et sa proposition éducative exprime les principes de la pédagogie de la rhétorique. L'introduction présente les significations attribuées à la rhétorique à travers l'histoire, en soulignant sa pertinence dans la recherche portant sur les discours pédagogiques. Les trois premiers chapitres sont consacrés à l'analyse des trois thèmes dans les discours de Rousseau et Dewey, présenter leurs stratégies argumentatives et les étapes de discours. En raison de l'identification des caractéristiques typiques de la rhétorique sophistique dans le discours des deux le quatrième chapitre défend l'inclusion de Rousseau dans la tradition rhétorique, comme cela se fait avec Dewey, et estime que leurs concepts éducatifs sont familiers avec la pédagogie de la rhétorique, comme la philosophie contexte éducatif. Dans les considérations finales sont présentées les contributions possibles de cette analyse à l'éducation dans le temps présent
Este trabalho compara o discurso filosófico e educacional de Jean-Jacques Rousseau com o de John Dewey com o objetivo de identificar aproximações entre eles, sem desprezar eventuais diferenças, focalizando os temas sociedade, educação e homem. A comparação é feita por meio da análise retórica, metodologia fundamentada na Retórica de Aristóteles e na nova retórica de Perelman e Olbrechts-Tyteca. A intenção é verificar se Rousseau, assim como Dewey, pode ser qualificado como partidário da tradição discursiva retórica e se a sua proposta educacional expressa os princípios da pedagogia retórica. A introdução discute os significados atribuídos à retórica no decorrer da história, destacando a sua relevância em pesquisas que examinam discursos pedagógicos. Os três primeiros capítulos são dedicados à análise dos três temas nos discursos de Rousseau e de Dewey, apresentando suas estratégias argumentativas e marcos discursivos. Devido à identificação de traços típicos da retórica sofista no discurso de ambos, o quarto capítulo defende a inserção de Rousseau na tradição retórica, como se faz com Dewey, e considera que as suas concepções educacionais têm familiaridade com a pedagogia retórica, tal qual a filosofia educacional deweyana. Nas considerações finais são apresentadas possíveis contribuições desta análise para a educação na atualidade.
This work compares Jean-Jacques Rousseau's philosophical and educational discourse with John Dewey's in order to identify approximations between them, without neglecting any differences, focusing on the themes of society, education and man. The comparison is made through rhetorical analysis, a methodology based on Aristotle's Rhetoric and the new rhetoric of Perelman and Olbrechts-Tyteca. The intention is to verify whether Rousseau, like Dewey, can be qualified as a partisan of the rhetorical discursive tradition and whether his educational proposal expresses the principles of rhetorical pedagogy. The introduction discusses the meanings attributed to rhetoric throughout history, highlighting its relevance in research that examines pedagogical discourses. The first three chapters are dedicated to the analysis of the three themes in the speeches of Rousseau and Dewey, presenting their argumentative strategies and frameworks. Due to the identification of typical features of sophist rhetoric in their discourse, the fourth chapter argues for Rousseau's insertion into the rhetorical tradition, as is done with Dewey, and considers that his educational conceptions are familiar with rhetorical pedagogy, just as philosophy educational background. In the final considerations are presented possible contributions of this analysis to the education in the present time.
FAPESP: 2015/07644-6

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Kim, Sang Hyun. "John Dewey's Ideas on Authority and Their Significance for Contemporary Korean Schools." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1296673890.

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Dorsa, Ana Daniele de Godoy. "Continuidade entre estética e investigação na teoria da arte deweyana: a educação entre arte e ciência, valor e método, ou entre o ideal e o real." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-22012014-145747/.

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A presente pesquisa, de natureza teórico-filosófica, argumenta descritivamente a teoria estética do filósofo americano John Dewey, em função do seu chamado \"princípio de continuidade\", próprio do sistema filosófico deweyano como um todo. Nessa empreitada, privilegiou-se o recorte da continuidade entre o estético e o científico, ou entre valor e investigação enquanto característica essencial de tal teoria estética. Na observação dos pressupostos filosóficos gerais do filósofo, verificou-se que sua estética se estabelece, necessariamente, em continuidade ao método experimental das ciências naturais, consolidando proposições características essenciais de sua teoria da arte: Dewey crê na supremacia da contingência do processo que é a própria natureza, contínua, cumulativa, em sentido amplo, o que justifica que o ideal deva deixar de ser contemplativo para se converter num instrumental operativo, ou seja, um método experimental em virtude do meio; assim sendo, a estética deweyana deve ser compreendida, principalmente, em seu caráter investigativo, ou seja, em continuidade à ciência; Dewey rejeita os dualismos filosóficos, a metafísica e a epistemologia tradicionais; logo, sua estética desconsidera igualmente qualquer \"transcendental\" ou \"transcendente\" em termos clássicos; portanto, a arte ou estética, seja ela ato expressivo ou cultura, se daria entre diversos ritmos contínuos, nunca dualistas ou hierárquicos, no sentido da busca de um ideal Absoluto. Segundo a estética de Dewey, o valor reside precisamente no ritmo próprio do processo por exemplo: entre tensão e harmonia, comum e extraordinário, real e ideal etc. Dessa articulação ativa entre os vários aspectos em continuidade é que surgiria o ato expressivo, pela experiência singular imaginativa, e a cultura como um todo, mediante a comunicação.
The present theoretical-philosophical research argues descriptively about the aesthetic theory of the american philosopher John Dewey, in regards to the principle of continuity\" within Dewey\'s philosophical system as a whole. Bearing that in mind, the continuity of the aesthetic and the scientific were focused, as well as value broadly conceived and knowledge viewed as a scientific approach, and as the essential feature of Dewey\'s aesthetic theory. Thus, through the observation of the philosophers general assumptions, it has been verified that his aesthetics is necessarily established in continuity with experimental methods of natural sciences, which consolidates a few of the essential features propositions of his art theory: Dewey\'s supreme belief in the contingent of the process, which is continuous, cumulative, and broadly conceived as nature itself, implies that the ideal must cease to be contemplative and thus become instrumental and operative, which means it should become an experimental method in virtue of the environment. Therefore: Dewey\'s aesthetics must be primarily understood within its investigative character, that is, in its continuity to science; Deweys rejection of traditional metaphysics, epistemology, and philosophical dualisms prevents any classical interpretation of \"transcendental\" or \"transcendent\". Therefore art or aesthetics, as acts of expression or culture, should be continuous to a diversity of rhythms, but never dualistic or hierarchical in the sense of any ideal in pursuit of the Absolute. According to Dewey\'s aesthetics, value resides precisely in the pace of the process itself, such as between tension and harmony, ordinary and extraordinary, real and ideal and so on. From this active articulation between all the aspects of continuity an expressive act would emerge, as the realm of a singular imaginative experience, and of culture as a whole, through communication.

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Logan, Muriel L. "Creating educational experiences through the objects children bring to school." Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21152.

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The Scottish Curriculum for Excellence is framed, without visible theory, in language embedding the value of children’s experiences. In association with a policy encouraging practitioners to develop healthy home/school links, early childhood practitioners develop pedagogical practices in support of this curricular language of experience. One aspect coming into focus is children’s experiences in general rather than only those which take place within institutional walls. One way children introduce their out-of-school experiences into classrooms is by voluntarily bringing treasured objects from home to early childhood setting doors. By jointly engaging with John Dewey’s view that worthwhile educational experiences are developed through interactions and continuities, the pedagogic practices of twelve early childhood practitioners and the view that each child-initiated object episode could be viewed as part of a child’s experience this research aims to better understand practitioners’ development of educational experiences through their responses to the objects forty children voluntarily brought to school. In support of this aim three research questions focused on 1) what objects children brought? 2) what practitioners said and did with the objects? and 3) what practice similarities and differences were visible across two consecutive age groups: 3-5 year olds in a nursery (preschool) and 5-7 year olds in a composite Primary 1/2 class (formal schooling)? During an eight month period in 2009 data were collected by classroom observations, collection of photographic images and practitioner interviews in a government-funded, denominational, early childhood setting in a Scottish village school. Data were analysed for the physical and social properties of children’s objects, practitioner’s pedagogic practices when engaging with the brought-in objects and similarities and differences in object-related classroom behaviours as epitomised in the relationships in each classroom. The findings were that practitioners made use of three main pedagogical practices when engaging with children’s brought-in objects: transforming objects into educational resources, shaping in-school object experiences and building a range of relationships around these objects. While the broad patterns of practice used in both classrooms were similar the details of practice showed underlying framings of children and their futures were different in each classroom. It is argued that what Dewey’s views offer, in the context of these findings, is a theoretical framing of experience that opens new possibilities for practitioner’s individual and group reflections on their current practices and collaborative practice development. His is one of the languages of experience available as practitioners and policy makers around the world grapple with educational questions.

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Roth, Elizabeth H. "The Emerging Paradigm of Reader-Text Transaction: Contributions of John Dewey and Louise M. Rosenblatt, with Implications for Educators." Diss., Virginia Tech, 1998. http://hdl.handle.net/10919/26013.

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This dissertation will trace the emerging paradigm of transaction as a model for the dynamics of the reading process. The paradigm of transaction, implicit in John Dewey's writings as early as 1896 in "The Reflex Arc Concept in Psychology," was originally described in terms of "interaction" between organism and environment. Only in 1949, in the twilight of his career, did Dewey definitively distinguish between "transaction" and "interaction," ascribing a mutually transformative character to the former process. In Knowing and the Known, Dewey and co-author Arthur F. Bentley (1949) proposed adoption of a wholly new "transactional vocabulary" as a precision tool for a new mode of scientific inquiry, whereby inquiry itself was recognized as a species of transaction between inquirer and observed phenomena. Even before the publication of Knowing and the Known, literary theorist Louise M. Rosenblatt had applied an implicitly transactional model of the relationship between organism and environment to the relationship between reader and text. She described this dynamic model of the reading process in Literature as Exploration (first published in 1938), a work that has inspired an ongoing revolution in the teaching of reading and literature at all instructional levels. In the first edition of this work, Rosenblatt employed Dewey's original term--"interaction"--to describe the dynamic relationship between reader and text. Following the publication of Knowing and the Known in 1949, Rosenblatt began systematically to appropriate Dewey and Bentley's transactional terminology in her analysis of the reader-text relationship. Educators who share the transactional vision of Dewey and Rosenblatt tend to see the role of the teacher as that of a facilitator of reader-text transaction and of reader-reader transaction as arbitrated by the text, rather than as an imparter of authoritative interpretations of texts. Envisioning potentialities for students' growth through such transactions gives rise neither to sanguine optimism nor to despair, but rather to a hopeful meliorism.
Ph. D.

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Jönsson, Josefine, and Johanna Trulsson. "Utevistelse i förskolan : En studie om hur pedagoger beskriver att de arbetar aktivt med barn utomhus." Thesis, Kristianstad University, School of Teacher Education, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-6545.

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Studiens syfte är att undersöka hur pedagoger i förskolan beskriver sitt arbete med barnen vid utevistelse samt hur pedagogerna ser på utevistelsens betydelse för barns lärande. I studien studeras vilka styrdokument förskolan arbetar med i utevistelsen, hur pedagoger beskriver sina planerade aktiviteter med barn utomhus och hur pedagoger upplever att de kan utveckla utevistelsen. Deweys tankar om hur barn lär sig genom att praktiskt tillämpa kunskaper i utevistelsen beskrivs också. Intervjuer av fyra pedagogers syn på utevistelse genomfördes. I resultatredovisningen analyseras likheter och skillnader mellan pedagogernas svar. Resultatet visar att de medverkande pedagogernas huvudsyfte med utevistelsen är motorikträning för barnen. Det visar även att verksamheterna inte bara använder utevistelsen för att barnen ska få frisk luft utan för att barnen behöver röra på sin kropp och träna sin motorik på olika sätt. En slutsats som kan dras är att pedagogens förhållningssätt till utevistelse påverkar barnens attityd till att vistas ute då pedagogen är en förebild.

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Springborg, Claus. "Arts-based methods for facilitating meta-level learning in management education: Making and expressing refined perceptual distinctions." Thesis, Cranfield University, 2011. http://dspace.lib.cranfield.ac.uk/handle/1826/6972.

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Arts-based methods are increasingly used to facilitate meta-level learning in management education. Such increased use suggests that these methods are relevant and offer a unique contribution meeting a need in today’s management education. Yet, the literature is not clear on what this unique contribution may be even though it abounds with suggestions of varying quality. To explore this matter, I conduct a systematic literature review focused on arts-based methods, management education, and meta-level learning. I find that the unique contribution of arts-based methods is to foreground the process of making and expressing more refined perceptual distinctions, not to get accurate data, but as integral to our thinking/learning. This finding is important, because it imply that certain (commonly applied) ways of using arts-based methods may limit their potential. Finally, I suggest that future research regarding arts-based methods should focus on exploring the impact the process of learning to make and express more refined perceptual distinctions may have on managerial practice to further understand the relevance of these methods to managers.

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Lummis, Katherine. "Educating to Change the World: John Dewey, Jane Addams, and W.E.B. Du Bois in Turn-of-the-Century America." Thesis, Boston College, 2004. http://hdl.handle.net/2345/474.

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Thesis advisor: Cynthia L. Lyerly
This study is based on the premise that navigating boundaries of the self is a historical, ideological process. Up until the turn of the century, categories of race, class, and gender were seen as fixed constructions that grounded individual selves within non-negotiable spheres. The advent of modernity, however, witnessed a number of political, economic, and social changes. Reformers in the early 1900s were thus able to renegotiate the structures of American public life, using education as their primary means. By combining accepted, unifying, pragmatic principles with more radical ideas of social revolution, John Dewey, Jane Addams, and W.E.B. Du Bois were able to rethink class, gender, and race and thereby attempt to mold anew the identity of the American public
Thesis (BA) — Boston College, 2004
Submitted to: Boston College. College of Arts and Sciences
Discipline: History
Discipline: College Honors Program

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Dissertations / Theses on the topic 'Elementary Education and John Dewey'

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