Journal articles on the topic 'John Dewey (1859-1952)'

It is generally agreed that the most influential philosophers in America are Charles S. Peirce, William James and John Dewey. James's fame came rather suddenly in the latter half of his life—roughly, from 1880 to 1910; it flourished with the appearance of his Principles of Psychology (1890) and shortly thereafter with his advocacy of pragmatism and radical empiricism. James was acclaimed in England and Europe as well as in America. Peirce, on the other hand, was almost entirely neglected; his work remained unknown to all but a few philosophers and his chief acknowledgment was as a scientist and logician. His importance began to be recognized and his immense researches and writings studied some twenty-five years after his death. It was otherwise with Dewey. During his long lifetime his ideas not only engaged the reflections and critical discussions of philosophers, he also had a profound and contagious influence on education, the social sciences, aesthetics, and political theory and practice. In this respect his thought has reached a wider audience in America than that of either Peirce or James. In his day lawyers, labour leaders, scientists and several heads of state attested to the vitality of his wisdom.

It is generally agreed that the most influential philosophers in America are Charles S. Peirce, William James and John Dewey. James's fame came rather suddenly in the latter half of his life—roughly, from 1880 to 1910; it flourished with the appearance of his Principles of Psychology (1890) and shortly thereafter with his advocacy of pragmatism and radical empiricism. James was acclaimed in England and Europe as well as in America. Peirce, on the other hand, was almost entirely neglected; his work remained unknown to all but a few philosophers and his chief acknowledgment was as a scientist and logician. His importance began to be recognized and his immense researches and writings studied some twenty-five years after his death. It was otherwise with Dewey. During his long lifetime his ideas not only engaged the reflections and critical discussions of philosophers, he also had a profound and contagious influence on education, the social sciences, aesthetics, and political theory and practice. In this respect his thought has reached a wider audience in America than that of either Peirce or James. In his day lawyers, labour leaders, scientists and several heads of state attested to the vitality of his wisdom.

O artigo aborda o pensamento de John Dewey (1859-1952), educador e filósofo norte-americano do século XX, destacando suas contribuições e contradições. De abordagem eminentemente qualitativa, trata-se de uma pesquisa bibliográfica, definindo-se, quanto ao seu objetivo, como uma pesquisa explicativa. Nesse sentido, revisita as obras do autor, bem como críticos e defensores de sua filosofia, para tecer uma imagem de conjuntura de sua pedagogia no meio acadêmico. Situa a obra do autor a partir de duas dimensões: o tríptico histórico do século XX e a concepção de ideia pedagógica que faz jus à teoria de Dewey. Conclui-se que a obra de John Dewey (1859-1952) apresenta posicionamentos e conceitos para compreensão da relação escola e sociedade na medida em que fundamenta uma perspectiva processual de experiência, entretanto, sua aplicação encontra limites em contradições conjunturais e estruturais. Palavras-chave: Continuum experiencial. Educação progressiva. Escola tradicional. Pesquisa bibliográfica.

Esse texto aborda os vínculos entre experiência, Artes Visuais e Educação, através de uma articulação de ensino e aprendizagem de arte criada no Grupo de Estudos Estúdio de Pintura Apotheke, ancorado na Filosofia da Arte como experiência de John Dewey (1859-1952).

Este trabalho examina o discurso do filósofo e educador americano John Dewey (1859-1952) sobre o tema "natureza humana", adotando como referência o livro Human nature and conduct: an introduction to Social Psychology. Nesse livro, publicado em 1922, Dewey discute conceitos fundamentais da psicologia - instinto, hábito, inteligência e outros - e propõe uma nova ciência psicológica; suas elaborações abrangem os campos da filosofia, da psicologia e da educação. A metodologia para análise do discurso segue os estudos desenvolvidos pelo Grupo de Pesquisa Retórica e Argumentação na Pedagogia, os quais se baseiam nas teorias de Chaïm Perelman e Stephen Toulmin.

This article explores the kinds of response John Dewey (1859–1952) received in Russia between 1900 and 1930, and the impact he had on the educational debate there. The study’s main findings are: Both before and after the Socialist October Revolution of 1917, Dewey had a significant impact on the development of the Russian school system. The ultimate rejection of Dewey’s pedagogy towards the end of the 20s was not due to educational but to political and ideological reasons.

Este artigo tem como objetivo discutir a relação entre educação e cidadania na obra de John Dewey (1859-1952). Um dos mais aclamados teóricos educacionais do século XX, Dewey afirma que para o desenvolvimento de uma sociedade é preciso educar seus membros para que estes possam viver em harmonia, independente da classe social ou do grupo étnico, adquirindo através do conhecimento as habilidades necessárias para tomar decisões de forma autônoma e em confluência com as necessidades do grupo em que estão inseridos. Para refletir sobre essa relação, analisaremos algumas das obras centrais de Dewey - especialmente “Democracia e Educação” (publicado originalmente em 1916) e “Experiência e Educação” (publicado originalmente em 1938) – à luz de investigações realizadas por especialistas na temática.

This article discusses John Dewey’s (1859–1952): Theory of valuation (1939), Art as experience (1934), A common faith (1934), The public and its problems (1927) for the socio-anthropological analysis of the religious. This pragmatist approach, attentive to intersubjectivity and experience, allows to work on aspirations and ideals, through giving place to emotions besides rationality in the valuation process. Further, the idea of public and pre-political, permits to pay attention to processes which are different from differentiation and where people contribute to the common good from their specific (minority) situation. In a pragmatist approach, believing comes in three modalities as ‘caring about,’ in the sense of giving value to forms of experiences and self-construction, respectively, to forms of self-transcendence, and to ways of connecting with the world (others and nature).

Este trabalho procura traçar uma trajetória histórica da influência de John Dewey (1859-1952), na educação brasileira. É possível estabelecer dois momentos distintos dessainfluência deweyana no Brasil: o período 1930 a 1950 e, posteriormente, a década 1990. Oprimeiro momento foi marcado pelo embate político de introdução do ideário escolanovistano Brasil, merece destaque Anísio Teixeira (1900-1971), principal interlocutor de Deweyno Brasil. No segundo período da influência, Dewey aparece atrelado à Formação deProfessores, sobretudo a partir da noção de Professor Reflexivo. A retomada, nessasegunda fase, se dá pela adoção de educadores estrangeiros, como: Nóvoa, Schön,McLaren, entre outros. Esse percurso histórico tomamos em análise no presente artigo

O artigo visa problematizar, em abordagem comparada, os conceitos de comunicação no pensamento educacional de John Dewey (1859-1952), Célestin Freinet (1896-1966) e Paulo Freire (1922-1997), particularmente no que diz respeito aos meios de comunicação em suas obras pedagógicas, embora essas tecnologias não tenham sido tema privilegiado em suas considerações sobre o tema comunicação. Os autores tecem críticas aos aparatos comunicativos, pois promoveriam desorientação por excesso de informação, massificação e apelo ao consumo. Todavia, é possível observar nuances analíticas: Dewey acreditava que a mídia ainda poderia retomar seu papel na criação da comunidade social, Freinet encorajava os alunos a apropriar-se dos códigos narrativos para entender a lógica midiática e Freire advogava uma Pedagogia da Comunicação.

Resumo Neste artigo abordam-se as relações entre o processo de expansão escolar e de difusão do conhecimento científico com as modernas formas de socialização e de organização pedagógica da escola. Parte-se de uma reflexão mais ampla sobre o sentido da instituição escolar e suas relações com a vida moderna e com o modelo republicano de governo para, em seguida, destacar as expectativas que cercaram a implantação das escolas experimentais no âmbito da Reforma Anísio Teixeira no Distrito Federal (1931-1935), em sintonia com o pragmatismo do filósofo norte- americano John Dewey (1859-1952). Adiante, ensaia-se uma interpretação sobre os modos de apropriação da pedagogia de Dewey no projeto das escolas experimentais.

En este trabajo, se expone la doble concepción del museo de arte de JohnDewey (1859-1952): su concepción negativa, que se encuentra en El arte como experiencia (1934/2008), y su concepción constructiva, que el filósofo pragmatista detalla en otros escritos. Nuestro análisis tiene un doble propósito: concebir el museo como el lugar en que se vinculan la estética y la filosofía de la educación de Dewey, por un lado, y demostrar la centralidad de este vínculo en la concepción del museo de artecomo espacio educativo alternativo al aula, por el otro.En la primera sección, se reconstruyen los ejes fundamentales del pensamiento de Dewey sobre museos de arte. En la segunda, se examina su actividad pedagógica en la Barnes Foundation de Filadelfia. Finalmente, en la tercera sección, se analizan algunosejes clave, tanto de la estética como de la pedagogía de Dewey, y se relacionan a la situación presente de la educación en museos.Palabras clave: educación estética, museo, pragmatismo, democracia.

John Dewey (1859-1952) is easily the most influential philosopher America has produced and Thorstein Veblen (1857-1929) is arguably the most influential American heterodox economist. Although scholars have often pondered both their intellectual and personal relationship, until recently no firm conclusions could accurately be drawn. Due to the lack of correspondence between the two men and the brevity of Veblen's comments on and citations of Dewey, it is difficult to know what the former thought of the latter both in terms of personality and economic ideas. But, fortunately, Dewey cited Veblen and commented on his economic thought on many occasions so it is possible to at least partly reconstruct one-half of the relationship. This reconstruction will be the focus of this article, emphasizing: (1) their biographical intersections and convergences; (2) Dewey's ideas about economics and the economy; (3) Dewey's explicit use of Veblen's economic ideas in his own published work; and (4) Dewey's critical comments in his correspondence regarding Veblen's interpretation of pragmatism and his development as a social theorist.

The academic strife to parse, investigate and adjust human functioning establishes varieties of at least three key concepts: behavior, action, activity. Depending on the general approach chosen, human functioning is therefore defined in a certain way and in a certain understanding of freedom. Within this paper, the pragmatist considerations of John Dewey (1859-1952) offer a sophisticatedly formulated theory of human functioning that, undoubtedly, takes action-theoretical paths but formulates underlying assumptions in a significantly unusual way. The main focus is to outline the theory in such a way that clearly shows the unusual as part of the usual and the usual as part of the unusual. For this purpose, the first section defines action as the basic category of Deweyan human functioning where sensory stimuli, registering elements and motor responses play a leading role, but according to Dewey questions the today still popular model of behaviorist psychology, that positions isolated and a-cultural stimulus-response-procedures in the human organism. The second section affirms the theoretical inclusion of deliberative elements that constitute human action, but according to Dewey witnesses their substantial and rather sporadic significance in a predominantly habitual human functioning. The conclusive section outlines the possibilities and limits of transforming habitually inured patterns of human conduct by means of reconstructive habits.

O presente ensaio tem por escopo analisar o conceito deweyano de experiência no processo de formação de uma sociedade democrática. Para tanto, iniciamos mostrando que a filosofia da educação desenvolvida por John Dewey (1859-1952) se assentou numa teoria da experiência estruturada em torno de propósitos, fundamentos epistemológicos e métodos potenciais para proporcionar o aprimoramento das habilidades de raciocínio e do espírito crítico dos educandos. Na nossa interpretação, tais elementos são imprescindíveis para constituir uma educação democrática, pois para Dewey, a democracia não se limita a um regime de governo, mas sim é um modo de vida compartilhado e a sociedade torna-se democrática quando os diferentes grupos sociais são capazes de intercambiar experiências entre si de modo livre e plural.

Este estudo resulta de uma investigação sobre as aproximações teóricas entre o pensamento de Willard Van Omar Quine (1908-‑2000) e o pragmatismo filosófico de John Dewey (1859-‑1952). O enfoque desta abordagem é a concepção naturalista e realista de conhecimento desenvolvida por estes dois teóricos. Busca-‑se compreender as conexões conceituais presentes na epistemologia de ambos, sobretudo, as referências de Quine a um empirismo radical e sem dogmas. O critério de análise comparatória será as seguintes teses: a ruptura com a filosofia apriorística, o naturalismo realista, a crítica aos dogmas do empirismo, a defesa do holismo como alternativa à visão tradicional do conhecimento.

Este estudo tem como objetivo discutir os conceitos de Educação Integral e Educação Integrada em três obras de John Dewey (1859-1952): “Liberalismo, Liberdade e Cultura”; “Democracia e Educação” e “Experiência e Educação”, todas da década de 1930. Para apreender os conceitos de Educação Integral e Integrada, considerou-se a relação com os seguintes conceitos deweyanos: educação e democracia; educação e contradições sociais; educação moral e formação de hábitos morais e intelectuais; ensino e experiência; educação e liberdade individual; educação e trabalho, entre outros necessários à contextualização da discussão. A Educação Integrada e Integral em Dewey são indissociáveis, porém, pode-se concluir que a Educação Integrada seria aquela que resolvesse os problemas da sociedade, apontados por Dewey, como a exclusão social e a ausência de valores democráticos. Para que a escola desenvolvesse essa dimensão integrada à sociedade, o filósofo norte-americano desenvolveu, concomitantemente, uma concepção de Educação Integral: uma estratégia educacional pautada no desenvolvimento da liberdade do aluno, e que pressupõe o desenvolvimento do aspecto intelectual e do corpo, preocupada, inclusive, com a dimensão do trabalho. Embora com perspectiva diferente, há no filósofo uma preocupação de dialogar com temáticas propostas por socialistas, como a crise do capitalismo da década de 1930, os problemas gerados pela exclusão social, e a necessidade de vinculação entre educação e trabalho.

The increasing availability of computers and other “high-technology” tools as possible vehicles of educational material has brought with it the question of precisely what benefits these new tools have to offer the educator. Many schools have computers, but are they being used in a fitting manner, or only serving as toys, expensive flash-cards or simply going to waste? This article presents arguments based upon the writings of John Dewey (1859–1952) which offer support for the continued use of high technology in classrooms and offer a philosophy for choosing applications which take advantage of the new tools' special capabilities in ways that will genuinely educate.

Pragmatism is not new. At the beginning of the twentieth century, the pragmatic movement, embodied in such American authors as Charles Peirce (1839–1914), William James (1842–1910) and John Dewey (1859–1952), has developed various philosophical works and has been engaged in several theoretical disputes as well as political debates. Yet does pragmatism form part of only an American sensibility? Does it belong only to the past? This review essay will argue to the contrary. We will see to what extent pragmatism provides fruitful potential and inspiration for contemporary policy analysis in the United States and in Europe. This review essay will discuss actual issues and challenges within pragmatism by providing a critical reading of two recent books:Pragmatism and European Social Theory, edited by Patrick Baert and Bryan S. Turner (2007) andReconstructing Democracy, Recontextualizing Dewey: Pragmatism and Interactive Constructivism in the Twenty-first Century, edited by Jim Garrison (2008).

O artigo examina a proposta educacional de John Dewey (1859-1952) no contexto histórico 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 escolar numa sociedade complexa. Considera que as formulações do autor respondem às demandas contraditórias da sociedade da época. O grande desenvolvimento da indústria, da ciência, da tecnologia e da vida urbana favorecia a confiança no bem-estar humano numa sociedade em processo de mudança e em franco crescimento. Não obstante, o acirramento de conflitos culturais, raciais, étnicos e classistas colocava na ordem do dia o debate entre diferentes propostas de regulação das práticas individuais e coletivas. Diante desse contexto, o autor, postulou a via democrática de organização social, defendendo a escola como lócus singular de experiências educativas compartidas que devia primar pelo desenvolvimento inteligente do indivíduo de modo a favorecer o uso pleno de todas as suas capacidades. Enfim, a formação escolar do indivíduo era condição para a garantia do seu próprio bem-estar e, por conseguinte para o interesse público recíproco dos homens. Palavras-chave: Estados Unidos. John Dewey. Democracia. Educação escolar. HISTORICAL REASONS OF DEWEY’S FORMULATIONS ABOUT DEMOCRACY AND SCHOOL EDUCATION Abstract: The article examines the John Dewey’s educacional proposal in the historical north-american context during the final decades of XIX century and first half of XX century, presenting his understanding about democracy and school education in a complex society. It consider that the author’s formulations are answers to the contradictory demands of the society. The huge development of industry, science, technology and urban life favored the confidence at the human welfare in a society in a process of change and growth. Notwithstanding, the cultural, racial, ethnic and classist conflicts put in discussion the different proposals about regulations of individual and colectives practicals. Thinking about this context, the author postulated the democracy as a social organization, defending the school as a singular lócus of shared educative experiences,that should prefere the individual inteligent development to favor the use of all the capacities. Finally, the school formation of each individual was the condition to ensure his own welfare and, for consequence the public and reciprocal human interest. Keywords: United States. John Dewey. Democracy. School education. RAZONES HISTORICAS DE LAS FORMULACIONES DE JOHN DEWEY SOBRE LA DEMOCRACIA Y LA EDUCACIÓN ESCOLAR Resumen: El artículo examina la propuesta educacional de John Dewey (1859-1952) en el contexto histórico de los Estados Unidos durante las decadas finales del siglo XIX y del siglo XX presentando su comprensión sobre la democracia y educación escolar en una sociedad compleja. Se considera que las formulaciones del autor responden a las exigencias contradictorias de la sociedad del momento. El gran desarrollo de la industria, la ciencia, la tecnología y la vida urbana fomenta la confianza en el bienestar humano en una sociedad que estaba cambiando y creciendo rapidamente. Sin embargo, la intensificación del conflicto cultural, racial, étnico y de clase colocado en diferentes propuestas del debate para la regulación de las prácticas individuales y colectivas. En este contexto, el autor postula la forma democrática de la organización social abogando por la escuela como un lócus de experiencias educativas compartidas que se debe preferir el desarrollo inteligente de la persona con el fin de promover un uso completo de todas sus capacidades. Por fin, la formación escolar del individuo era una condición para la garantía de su bienestar y, por lo tanto, al interés público y mutuo de los hombres. Palabras clave: Estados Unidos. John Dewey. Democracia. Educación escolar.

O artigo examina a proposta educacional de John Dewey (1859-1952) no contexto histórico estadunidense no transcorrer das décadas finais do século XIX e primeira metade do século XX, ressaltando o seu entendimentosobre a democracia e a educação escolar numa sociedade complexa. Considera que as formulações do autor respondem às demandas contraditórias da sociedade da época. O grande desenvolvimento da indústria, da ciência, da tecnologia e da vida urbana favorecia a confiança no bem-estar humano numa sociedade em processo de mudança e em franco crescimento. Não obstante, o acirramento de conflitos culturais, raciais, étnicos e classistas colocava na ordem do dia o debate entre diferentes propostas de regulação das práticas individuais e coletivas. Diante desse contexto, o autor, postulou a via democrática de organização social, defendendo a escola como lócus singular de experiências educativas compartidas que devia primar pelo desenvolvimento inteligente do indivíduo de modo a favorecer o uso pleno de todas as suas capacidades. Enfim, a formação escolar do indivíduo era condição para a garantia do seu próprio bem-estar e, por conseguinte para o interesse público recíproco dos homens.Palavras-chave: Estados Unidos. John Dewey. Democracia. Educação escolar. HISTORICAL REASONS OF DEWEY’S FORMULATIONS ABOUT DEMOCRACY AND SCHOOL EDUCATIONAbstract: The article examines John Dewey’s educational proposal in the historical north-american context during the final decades of the XIX century and first half of XX century, presenting his understanding about democracy and school education in a complex society. It considers that the author’s formulations are answers to the contradictory demands of society. Huge development of industry, science, technology and urban life favored confidence in human welfare in a society undergoing a process of change and growth. Notwithstanding, cultural, racial, ethnic and classist conflicts put different proposals about regulations of individual and collective practicesals on the agenda. In light of this context, the author postulated democracy as a social organization, defending school as a singular lócus of shared educative experiences, that should focus on intelligent development of the individual in such a way as to favor the use of all capacities. Finally, the schooling of each individual was the condition to ensure his own well being and consequently, for reciprocal public interest of human beings.Keywords: United States. John Dewey. Democracy. School education.RAZONES HISTORICAS DE LAS FORMULACIONES DE JOHN DEWEY SOBRE DEMOCRACIA Y EDUCACIÓN ESCOLARResumen: El artículo examina la propuesta educacional de John Dewey (1859-1952) en el contexto histórico de los Estados Unidos en el curso de las décadas finales del siglo XIX y la primera mitad del siglo XX, con relieve a su comprensión sobre la democracia y la educación escolar en una sociedad compleja. Se considera que las formulaciones del autor responden a las exigencias contradictorias de la sociedad del momento. El gran desarrollo de la industria, la ciencia, la tecnología y la vida urbana fomenta la confianza en el bienestar humano en una sociedad que estaba cambiando y creciendo rápidamente. Sin embargo, la intensificación de los conflictos culturales, raciales, étnicos y de clase puso en evidencia el debate entre diferentes propuestas de regulación de las prácticas individuales y colectivas. En este contexto, el autor postuló la forma democrática de organización social, defendiendo la escuela como un lócus singular de experiencias educativas compartidas que se debía primar por el desarrollo inteligente de la persona con el fin de promover un uso completo de todas sus capacidades. Por fin, la formación escolar del individuo era una condición para la garantía de su bienestar y, consecuentemente, al interés público mutuo de los hombres.Palabras clave: Estados Unidos. John Dewey. Democracia. Educación escolar.

Os textos de Dewey (1859-1952) apontam que o acesso à educação é uma das formas de tornar o indivíduo capaz de resolver problemas e atingir sua plenitude social. No Brasil, entre os grandes desafios da sociedade atual, está o de possibilitar o acesso ao ensino superior de uma forma mais justa e igualitária. Num cenário de constante mudança e com avanços tecnológicos de magnitudes nunca vistas anteriormente, a educação a distância (EAD) surge como uma possibilidade de acesso à educação. Neste contexto, o objetivo deste texto é discutir se a educação a distância é uma possibilidade de democratização do acesso ao ensino superior tendo o pensamento de John Dewey como referência para o que é democracia e sua influência na educação, na vida das pessoas e na sociedade de uma forma geral. Conclui-se que, dada a realidade e as necessidades do país, pode-se considerar a educação a distância como uma possibilidade real para uma ampla democratização do ensino superior.

The themes present in the philosophy of E. Husserl and J. Dewey could hardly lie outside the interest of considering the major contribution both made to Twentieth–century philosophy and intellectual culture. Comparison of their philosophical positions is carried out, as a rule, on the basis of contrasting transcendentalism and empiricism. Unlike the established tradition, the authors of the article draw attention to the substantial commonality of phenomenology and instrumentalism, thematically conditioned by the founders of these teachings working out the problems of the existential nature of human experience, its horizontal structure and semantic context of the life world. Analysis of the epistemological reflection of the concept of "experience" in the teachings of Husserl and Dewey allowed to show, that their positions do not exclude, but complement each other. The paper is devoted to the 160 th Anniversary of John Dewey's Birth (1859-1952), that would be widely celebrated not only in USA and Europe but in Russia, Japan, China and Latin America.

Este artigo constitui-se em texto de revisão bibliográfica, que tem como objetivo fazer um levantamento sobre as principais contribuições de algumas teorias da aprendizagem para as metodologias ativas. No contexto de discussões sobre metodologias ativas, especialmente no ensino superior, o presente trabalho se faz necessário para situar esta metodologia com abordagens já sacramentadas no âmbito pedagógico. Discorremos este artigo pautado nas principais teorias da aprendizagem de John Dewey (1859-1952), Carl Rogers (1902-1987), Piaget (1923-1980), David Ausubel (1918-2008) e Vygotsky (1896-1934). Conclui-se que as teorias da aprendizagem dão suporte pedagógico à aplicação de um método ativo de ensino-aprendizagem fornecendo assistência contínua ao professor no que tange a cognição dos alunos. Palavras-chave: Ensino Superior; Metodologias Ativas; Teorias da Aprendizagem.

The paper deals with John Dewey’s democratic concept of school and its international significance. The man of the XX century, John Dewey (1859-1952) has made great impact on the development of world pedagogy. The masterwork «Democracy and Education» published in 1916 by American scholar and educational reformer is in the focus of attention too. The main elements of John Dewey’s concept of child-oriented school are given along with the following three conditions: «democracy», «growth» and «experience». The author explains the reasons of Dewey’s influence on educational thought and practice in the XXth century. The experience of old European countries such as Great Britain, France, Turkey, as well as Japan, Russia and Latin America is touched upon in the paper. It is stressed that cultural interpretations of Dewey’s ideas and practices in different countries served as the instrument of modernization of the state and school reform stimulator. John Dewey’s democratic ideas brought him international reputation of an outstanding philosopher and the best educator of the XXth century alongside with the other three: George Kershensteiner, Maria Montessori and Anton Makarenko.

Resumo: Este artigo tem por objetivo a reflexão sobre as condições para que o acontecimento ou a construção/reconstrução da experiência possam fazer parte do processo de constituição do sujeito. Duas fontes teóricas serão as principais fundamentadoras desta escrita: John Dewey e Jorge Larrosa. Estes autores apresentam contribuições singulares para o campo de problematização do conceito de experiência e, por isso, merecem nossa atenção. Dentre as teses de John Dewey (1859-1952), filósofo norte-americano que nos deixou um imenso legado filosófico educacional, encontramos a defesa de um processo educativo pautado na ideia de educação como construção e reconstrução da experiência. Jorge Larrosa é professor de Filosofia da Educação na Universidade de Barcelona, na Espanha, e autor de várias publicações sobre educação. Dentre seus trabalhos destacamos: “Notas sobre a experiência e o saber de experiência” (2002) e “Saber e Educação” (2007), aos quais nos reportamos na escrita deste artigo, dada a propriedade com que os conceitos de experiência e educação são neles abordados. A problematização deweyana sobre o conceito de experiência é amplo. Diversas são as obras que dão suporte a este tema; no entanto, citamos como principais: Experiência e educação (1971), Como pensamos: como se relaciona o pensamento reflexivo com o processo educativo (1959a), Democracia e educação (1959b), Vida e educação (1973).

As fontes da pedagogia trabalhista de António Sérgio Resumo: Porventura o traço mais saliente da proposta educativa de António Sérgio para o Portugal republicano é a de ser uma pedagogia trabalhista, em que a preparação para e pelo trabalho é uma condição para a construção de pessoas autónomas, membros de uma sociedade baseada na cooperação. Para Sérgio, a correcta operacionalização dos novos métodos de ensino, valorizadores dos interesses imanentes das crianças, implicava uma fundamentação filosófica séria, um modelo antropológico coerente no qual uma concepção do trabalho humano é fulcral. O propósito deste artigo é o de articular sinteticamente os fundamentos da sua proposta trabalhista do valor educativo e social de um ideal de trabalho, cuidando das fontes estrangeiras de inspiração da mesma, entre as quais destacaremos Pierre-Joseph Proudhon (1809-1865), John Dewey (1859-1952) e Georg Kerschensteiner (1854-1932). Mostra-se que Sérgio soube encontrar uma fundamentação que junta reflexões daqueles pensadores, estabelecendo uma relação habitualmente ignorada entre os pedagogos seus, e nossos, contemporâneos. Pretende-se assim, recorrendo aos métodos da história das ideias, valorizadores da genealogia e da contextualização intelectual, homenagear, no cinquentenário da sua morte, um dos paladinos da Escola Nova em Portugal, dissipando algumas dúvidas sobre as reais motivações daquele Movimento pedagógico progressista no Portugal Republicano. Palavras Chave: António Sérgio. Pedagogia trabalhista. Proudhon. Dewey. Kerschensteiner. The sources of the labour pedagogy of António Sérgio Abstract: Perhaps the most striking feature of the thought of António Sérgio (1883-1969) is his proposal of a labour pedagogy, where the preparation for and through work is a condition for the construction of persons that live in a society based on cooperation. For Sérgio the proper implementation of new teaching methods, that respect the true interests of children, implies a serious philosophical reflection, a coherent anthropological model in which a conception of human labour is critical. Our purpose is to articulate his philosophical reflections that justify the educational and social value of human labour, taking care of foreign sources of inspiration, among which are Pierre-Joseph Proudhon (1809-1865), John Dewey (1859-1952) and Georg Kerschensteiner (1854-1932). It is shown that Sérgio brought together reflections of those thinkers, establishing a harmonic philosophical communion, usually ignored. By using the methods of the history of ideas that value the search of genealogy and intellectual context, we honour, in the fiftieth anniversary of his death, one of the paladins of the Éducation Nouvelle in Portugal, showing the real motivations of that progressive educational movement during the First Portuguese Republic. Keywords: António Sérgio. Labour pedagogy. Proudhon. Dewey. Kerschensteiner. Les sources de la pédagogie travailliste d’António Sérgio Résumé: Peut-être la caractéristique la plus frappante de la pensée éducationnelle d'António Sérgio (1883-1969) est son pari dans une pédagogie du travail, où la préparation pour et par le travail est une condition pour la construction de personnes qui vivent dans une société fondée sur la coopération. Pour Sérgio, la mise en œuvre de nouvelles méthodes d'enseignement, qui respectent les véritables intérêts des enfants, implique une réflexion philosophique sérieuse, un modèle anthropologique cohérent pour lequel une conception du travail humain est essentielle. Notre but est d'articuler ses réflexions philosophiques qui justifient la valeur éducative et sociale du travail humain, en prenant soin des sources étrangères d'inspiration: Pierre-Joseph Proudhon (1809-1865), John Dewey (1859-1952) et Georg Kerschensteiner (1854-1932). On démontre que Sérgio a rassemblé des réflexions de ces penseurs, en établissant une communion philosophique harmonique, généralement ignorée par les pédagogues et philosophes de son temps et du notre. En utilisant les méthodes de l'histoire des idées qui reconstruisent des généalogies et des contextes intellectuels, nous rendons hommage, dans le cinquantième anniversaire de sa mort, à l'un des paladins de l’Éducation Nouvelle au Portugal, en montrant les motivations réelles de ce mouvement éducatif pendant la Première République portugaise. Mots clés: António Sérgio. Pédagogie du travail. Proudhon. Dewey. Kerschensteiner. Data de registro: 23/10/2019 Data de aceite: 09/12/2019

This article tackles the historical context, the genesis and the German reception of two different concepts of elitist governmental people’s instruction and public education drafted by two main intellectuals in the era of American progressivism – Walter Lippmann (1889–1974), journalist and former spin doctor of US-President Wilson (1856–1924), and the pragmatist philosopher John Dewey (1859–1952). The examination of Lippmann’s books Public Opinion (1922) and The Phantom Public (1925) and Dewey’s studies The Public and its Problems (1927) and Freedom and Culture (1939) reveals that both concepts are based on different notions of democracy, but on similar perceptions of modernity. Accelerated sequences of economic boom and depression, technological innovation, rapid social change and the seduction of mass media were seen as threats of public participation and of nationwide mobilization. These pessimistic notions of modernity as well as their implicit interactive perceptions of European socialism, nationalism and fascism facilitated the reception of Dewey and Lippmann in Germany. In doing so, German communication scientists, intellectuals, and pedagogues transformed terms like political leadership, community, action and creativity into the German context of nationalism and holistic community. But is this adoption a misreading or is this interpretation injected in the concept of both, Dewey and Lippmann? The comparison and reconstruction of these two concepts will show that their reception in Germany after 1945 was an amalgamation by intermingling different aspects of both models instead of a clear takeover of one model.

Džonas Diuji (John Dewey, 1859-1952) – vienas žymiausių naujosios, „aktyviosios" mokyklos šalininkų, vadinamosios veiklos pedagogikos atstovų Amerikoje. Pragmatinės filosofijos ir psichologijos pagrindu jis sukūrė pragmatinę pedagogiką. Straipsnyje trumpai aprašomas Diuji gyvenimas, jo mokslinių interesų spektras. Pateikiama Diuji sukurta ikimokyklinio, jaunesnio ir vyresniojo mokyklinio amžiaus vaikų charakteristika, aprašomos jo pažiūros į vaikų charakterio bruožų vystymąsi. Straipsnyje teigiama, jog Diuji, kaip kraštutinis pedocentrizmo atslovas, visą savo mokymo teoriją grindžia vien vaiko interesais, asmenine jo patirtimi (interesas – tai viso pedagoginio proc.eso kertinis akmuo). Mokyklos uždavinys – skatinti spontanišką vaiko vystymąsi, jo prigimtį, interesus, sugebėjimus. Kaip jau minėta, Diuji daug dėmesio skiria pedagoginės sociologijos klausimams. Į mokyklą jis žiūri kaip į socialinį organizmą, teigia ją esant tokia universalia jėga, kuri padės išspręsti svarbiausius sodalinius konfliktus. Taigi, Dž. Diuji, sukūrė teoriją tapusią kitų mokymo sistemų pagrindu. Šios sistemos toliau plėtojo mokymo individualizavimo, diferencijavimo ir aktyvinimo idėjas, radusias atgarsį ir Lietuvoje.

No contexto de discussões sobre metodologias ativas, especialmente no ensino superior, o presente trabalho objetivou investigar, na perspectiva dos alunos, a sua aprendizagem quando se utiliza o método aprendizagem baseada em projetos (ABP). Optou-se por utilizar o método misto de estudo (quantitativa e qualitativa), de acordo com Galvão, Pluye e Ricarte (2017). Para isso, foi enviado um questionário com 20 itens na escala Likert para verificar o nível de concordância e um item para resposta aberta objetivando fazer análise das mensagens escritas pelos alunos num curso de Análise e Desenvolvimento de Sistemas de uma Faculdade de Tecnologia envolvendo as disciplinas de Estatística Aplicada, Interação Humano Computador, Engenharia de Software e Linguagem de Programação. Este artigo é pautado nas principais teorias da aprendizagem de Lev Vygotsky (1896-1934), John Dewey (1859-1952), Carl Rogers (1902-1987) e David Ausubel (1918-2008). Os dados permitiram verificar, na perspectiva dos alunos, aspectos pedagógicos como: o seu grau de satisfação, autonomia, o papel do professor, entre outros.

Diversas concepções entram em disputa quando os processos comunicacionais e/ou midiáticos ocupam lugar na escola. Como recursos didáticos, instrumentos de marketing educativo ou, ao inverso, quando são eles mesmos são objetos de crítica, esses processos representam tanto uma promessa quanto um desafio, carentes de construções conceituais que revelem sua importância na escola. Busca-se o amparo da Filosofia da Educação porque é uma área com múltiplas perspectivas demodo que o pesquisador, ao estudar os problemas da escola, apoia-se tanto na tradição quanto na abertura para a reflexão que é própria da disciplina. Esta disciplina nos ajuda a compreender de que maneira, em certas linhas do pensamento educacional, elabora-se um discurso comunicacional e como ele é construído conceitualmente. O entendimento da inter-relação entre educação e comunicação, sob a perspectiva filosófica, justifica-se pela urgência do tema. Foram examinadas, de maneira comparada, as filosofias da educação de John Dewey (1859-1952), Célestin Freinet (1896-1966) e Paulo Freire (1921-1997) no que dizem respeito à fundamentação conceitual da comunicação.

This writing deals with developing moral values by the ‘project citizen’ through several stages of its learning. Hopefully this article could act its role in enlightening and motivating for the teachers to be able to use this model later. Starting from the idea of character building by John Dewey (1859-1952) through the flow of Progressivism. He explains that "schools should make students as citizens to be more democratic, free thinking and intelligent". It can be interpreted that the role of the school as an institution must provide learning that can develop a wide range of student competence. The most appropriate learning strategies to achieve what is thought of this school is by using learning model of ‘project citizen’. This model is basically based on the strategy of inquiry learning, discovery learning, problem solving, and research-oriented learning. From the experiments which conducted, using the model is able to achieve competency in the subject of Civic Education. The model of project citizen learning has become the best model, which is able to develop the character of students through the process of participative learning. Therefore, educating character as a pillar of our national education goals, could be developed through the learning model of project citizen.

Living in an age of immense social, cultural, economic, and political changes and momentous processes of modernization, John Dewey (1859-1952) was a philosopher of reconstruction who reinvented himself and his approaches many times over his long lifespan. He emphasized the need for continual reinvention on many diverse levels. As a philosopher of democracy and education, he clearly saw that renewal and reconstruction are at the heart of democratic living together and educational growth. Dewey’s philosophy and educational approach was pioneering in his elaborate reflections on the interrelations between democracy and education, especially in the contexts of modern societies. In his 1938 essay “Democracy and Education in the World of Today” he claimed it “is obvious that the relation between democracy and education is a reciprocal one, a mutual one, and vitally so. Democracy is itself and educational principle, and educational measure and policy.” (LW 13: 294) He further observed“… every generation has to accomplish democracy over again for itself; … its very nature, its essence, is something that cannot be handed on from one person or one generation to another, but has to be worked out in terms of needs, problems and conditions of the social life of which, as the years go by, we are a part, a social life that is changing with extreme rapidity from year to year.” (LW 13: 299)

This paper discusses Islamic religious education activities with the color of pluralism in two formal institutions in Jembrana-Bali. Writing that focuses on methods of tracing learning used in learning Islamic Religious Education subjects as a learning tool to facilitate interaction between students who are Hindu and Muslim, making it a focus on peaceful practices in the educational environment. Data sources were obtained through unstructured observations and interviews during November 2018 to March 2019. The writing used the theory of peace education proposed by John Dewey (1859-1952). Writing that discusses the learning process of Islam with the color of pluralism can shape the character of students, both Hinduism and Islam to be humanist, tolerant, and inclusive. This paper also refutes to shape the character and character of students in Jembrana and also to foster-develop understanding, develop methods of contribution, enrichment, and decision-making and social action proposed by Allison Cumming-McCann. Thus, the construct of individual character is built so that the interaction models of Hindu and Islamic students interaction in Public Secondary School No. 4 Negara and Public Senior High School No. 1 Negara are all in the Jembrana Regency, the process of finding results, complementation, and sublimation. Through the Contribution learning method, which aims to invite students to deepen the beliefs (religions) they embrace and can participate in understanding and appreciating different cultures and religions from them, Through the Enrichment Learning method, which aims to Enrich the curriculum with literature from or different communities culture, ethnicity, and religion, are the directions and objectives of the enrichment method, and through learning methods of decision making and social action aimed at not only requiring students to understand social issues, but also doing something important related to the issues This, can minimize conflicts in the name of ethnicity, religion, race, and between groups, in the two educational institutions.

This paper discusses the implementation of the method of educational pluralism in the learning of Islamic education at SMPN 4 Negara and SMAN 1 Negara in Jembrana-Bali. The paper focuses on exploring the learning methods used in the learning of Islamic religious education subjects in creating an interaction and integration between students who are Hindu and Muslim so that it leads to peaceful practices in the educational environment. Sources of data obtained through unstructured observation and interviews during November 2018 to March 2019. Writing using the theory of peace education proposed by John Dewey (1859-1952). Writing shows that the learning process of Islamic religious education with the method of pluralism can shape the character of students , both Hindus and Muslims are humanist, tolerant and inclusive. This paper also shows that to shape the character and character of students in Jembrana and to foster an understanding of diversity, is through the methods of contribution, enrichment, and decision-making and social action proposed by Allison Cumming-McCann. Thus the interaction of Hindu and Muslim students in Jembrana leads to the process of association, integration, complementation and sublimation. Ahmad Nurcholis. Merajut Damai Dalam Kebhinekaan. Jakarta: PT. Elex Media Komputindo, 2017.Aminuddin. Pengembangan Penelitian Kualitatif Dalam Bidang Bahasa Dan Sastra. Malang: Hiski, 1990.Azra, Azyumardi. “Agama Untuk Perdamaian Dunia.” Republika. 2014.———. “Pluralisme Agama Dan Multikulturalisme: Usaha Mencari Perekat Sosial.” In Reinvensi Islam Multikultural, 118. Surakarta: PSB-PS UMS, 2005.Bailey, Kennet D. Methods of Social Research. New York: A Division of Macmillan Publishing Co. Inc, 1982.Ballantine, Jeanne H. The Sociology of Education: A Systematic Analysis. Englewood Cliffs NJ: Prentice Hall, 1993.Banks, Olive. The Sociology of Education. New York: Shocken Books, 1976.Chaer, Moh. Toriqul. “Islam Dan Pendidikan Cinta Damai.” ISTAWA 2, no. 1 (2016): 73–94.Egan, Keiran. Getting It Wrong from the Beginning Our Progressivist Inheritance from Herbert Spancer, John Dewey, and Jean Peaget. Binghamtom: Vail Ballou, 2002.Gade, Syabuddin. “Perbandingan Konsep Dasar Pendidikan Antara Dewey Dan Asy-Syaibani.” Jurnal Ilmiah Didaktika 7, no. 11 (2011): 86.Knopp, Robert Bogdan Biklen and Sari. Qualitative Research for Education: An Introduction to Theory and Methods. Boston: Allyn and Bacon, 1998.Machali, Imam. “Peace Education Dan Deradikalisasi Agama.” Jurnal Pendidikan Islam 2, no. 1 (2013): 41–64. https://doi.org/10.14421/jpi.2013.21.41-64.Madjid, Nur Kholis. “Civil Society and the Investment of Democracy: Challenges and Possibilities",.” Republika, 1999.Merriam, Sharan B. Qualitative Research: A Guide to Design and Implementation. USA: The Jossey-Bass, 2009.Muhammad Allazam. “Learning from Dewey and Vygotsky Perspective.” International Journal of Scientific & Engineering Research 6, no. 7 (2015): 156–68.Mulyana, Deddy. Metodologi Penelitian Kualitatif: Paradigma Baru Ilmu Komunikasi Dan Ilmu Sosial Lainnya. Bandung: Remaja Rosdakarya, 2002.Robertson, Ian. Sociology. New York: Worth Publisher, 1977.Robinson, Philip. Beberapa Perspektif Sosiologi Pendidikan. Edited by Hasan Basri. Jakarta: Radjawali, 1986.Rosyada, Dede. Madrasah Dan Profesionalisme Guru Dalam Arus Dinamika Pendidikan Islam Di Era Otonomi Daerah. Jakarta: Kencana, 2017.Sadir, Darwis. “Piagam Madinah (Al-Qanun).” Jurnal Pemikiran Dan Pembaharuan Hukum Islam 5, no. 1 (2013): 250–57.Suseno, Franz Magnis. Etika Dasar: Masalah-Masalah Pokok Filsafat Moral. Yogyakarta: Kanisuius, 1993.Syam, Mohammad Noor. Filsafat Pendidikan Dan Dasar Filsafat Pendidikan Pancasila. Surabaya: Usaha Nasional, 1984. Wawancara dengan Drs. Putu Prapta Arya, M.Pd, tanggal 11 November 2018 Wawancara dengan Hj. Atikah, tanggal 11 November 2018Wawancara dengan I Made Mardika, S.Ag, tanggal 11 November 2018.Wawancara dengan Hj. Atikah, tanggal 11 Nopember 2018.Wawancara dengan Hj. Sri Mahayatin, S.Pd,I, tanggal 13 Nopember 2018.Wawancara dengan Hj. Sri Mahatin, S.Pd.I, tanggal 20 Februari 2019.Wawancara dengan Muhammad Fatih, tanggal 20 Maret 2019.Wawancara dengan Hj, Sri Mahayati, tanggal 20 Februari 2019.

John Dewey (October 20, 1859 – June 1, 1952) was an American philosopher, psychologist, and educational reformer whose ideas have been influential in education and social reform. Dewey is one of the primary figures associated with philosophy of pragmatism and is considered one of the founders of functional psychology. A well-known public intellectual, he was also a major voice of progressive education and liberalism. Although Dewey is known best for his publications about education, he also wrote about many other topics, including epistemology, metaphysics, aesthetics, art, logic, social theory, and ethics. John Dewey graduated from the University of Vermont and spent three years as a high school teacher in Oil City, Pennsylvania. He then spent a year studying under the guidance of G. Stanley Hall at John Hopkins University in America’s first psychology lab. After earning his Ph.D. from John Hopkins, Dewey went on to teach at the University of Michigan for nearly a decade. In 1894, Dewey accepted a position as the chairman of the department of philosophy, psychology and pedagogy at the University of Chicago. It was at the University of Chicago that Dewey began to formalize his views that would contribute so heavily to the school of thought known as pragmatism. The central tenant of pragmatism is that the value, truth or meaning of an idea lies in its practical consequences. Dewey also helped establish the University of Chicago Laboratory Schools, where he was able to directly his apply his pedagogical theories.

John Dewey (1859-1952) là triết gia lớn của nước Mỹ và thế giới. Những tư tưởng giáo dục của ông đã được hiện thực hóa không chỉ ở Mỹ mà còn ở nhiều quốc gia châu Âu cũng như châu Á. Trong bài viết này, tác giả tập trung nghiên cứu quan điểm của John Dewey về giáo dục lấy người học làm trung tâm: thứ nhất, phân tích quan điểm của John Dewey về vị trí của người học trong hoạt động giáo dục với tư cách là những cá nhân độc đáo có cá tính, có mục đích và những nhu cầu khác nhau; thứ hai, làm rõ vai trò của người thầy với tư cách là người hướng dẫn, người đồng hành cùng học sinh, giúp học sinh đạt được những mục đích của chúng; thứ ba, đưa ra một vài bình luận về quan điểm giáo dục lấy người học làm trung tâm của John Dewey và những điểm có thể gợi mở cho sự nghiệp chấn hưng giáo dục ở Việt Nam hiện nay. Ngày nhận 24/5/2019; ngày chỉnh sửa 26/8/2019; ngày chấp nhận đăng 25/12/2019

This paper traces, from a historical perspective, the acceptance of the educational ideas of John Dewey (1859-1952) in Egypt in context of its earlier and ongoing efforts to modernize the education system. It first discusses the different political, educational, and social factors that might have facilitated the acceptance of Dewey‘s educational ideas in Egypt. Then it discusses the ways through which Dewey‘s educational ideas reached into Egypt, including establishment of European and American schools in Egypt, sending educational missions to Europe and the USA, and translation of works of western intellectuals into Arabic. It also discusses the adoption of Dewey‘s ideas by many Egyptian educationists. The study focuses on Al-Qabbani (1898-1963), the progressive thinker and Minister of Education in Egypt, and shows the extent to which his educational ideas agreed with Dewey‘s educational philosophy. Finally, the study explores the application of some of Dewey‘s progressive educational ideas in Egypt. Cet article retrace, de par le biais d‘une analyse historique, l‘acceptation des idées éducatives de John Dewey (1859-1952) en Égypte dans le but de moderniser l‘intégralité du système éducatif du pays. Il discute tout d‘abord les différents facteurs politiques, éducatifs et sociaux qui peuvent avoir facilités l‘acceptation de ces idées éducatives en Égypte. Il se concentre ensuite sur les différents chemins au travers desquels les idées de Dewey se sont insérées dans le contexte égyptien, tel que la création d‘écoles européennes et américaines, l‘envoi de missions éducatives en Europe et aux États- Unis et la traduction d‘écrits d‘auteurs occidentaux en langue arabe. L‘article discute également de l‘adoption des idées de Dewey de la part de beaucoup d‘éducateurs égyptiens. Il se concentre surtout sur l‘intellectuel progressiste et Ministre d‘Éducation Égyptien Al-Qabbani (1898-1963) et montre ses liens étroits avec la philosophie éducative de Dewey. En conclusion, cet écrit explore la mise en pratique de quelques unes des idées éducatives progressistes de Dewey dans le contexte égyptien.

Este artigo apresenta aspectos da concepção de filosofia da educação elaborada por John Dewey (1859-1952) em sua obra Democracia e educação, publicada pela primeira vez em 1916. A hipótese que orienta o trabalho é a de que a noção de filosofia da educação perpassa todo o livro de Dewey, considerado sua obra-prima (masterpiece). Dewey defendeu a tese de que a filosofia deveria ser considerada a teoria geral da educação. Procura-se desenvolver essa conceituação realizada pelo filósofo norte-americano. A filosofia recebeu uma importante função social, cultural e pedagógica no pensamento deweyano. Isso tinha por objetivo realizar a crítica dos sistemas filosóficos clássicos, como o estoicismo, a escolástica, o racionalismo, o empirismo, o idealismo e o liberalismo. Além disso, a proposta filosófica de Dewey objetivava livrar a reflexão filosófica da esterilidade e da inércia. Em outras palavras, incentivar a colaboração da filosofia com a sociedade e a cultura. Nesse propósito, a educação teria um lugar de destaque. Não obstante o papel fundamental desempenhado pela filosofia na educação, é possível também identificar algumas críticas a essa atribuição. A crítica consiste no argumento de que Dewey defendeu uma concepção instrumental da filosofia, distante da crítica.

Resumo O ponto de partida deste artigo é uma polêmica que envolve o filósofo e educador John Dewey (1859-1952) desde século passado: tanto autores contrários quanto autores favoráveis às suas teses consideram as suas concepções educacionais associadas ao ceticismo, corrente filosófica criada por Pirro de Élis (360-270 a.C.). Essa polêmica é investigada neste artigo por meio da análise retórica proposta por Perelman e Olbrechts-Tyteca, comparando o discurso de Dewey com as formulações pirrônicas. Dessa investigação resulta a descoberta de algumas semelhanças e uma importante diferença entre os discursos examinados. Essa diferença, por sua vez, conduz ao exame de uma corrente filosófica anterior ao pirronismo, a sofística, cujo principal representante é Protágoras de Abdera (490-421 a.C.). A sofística é analisada neste trabalho segundo autores contemporâneos que divergem da caracterização tradicional instituída por Platão. As conclusões identificam importantes coincidências entre o discurso deweyano e o discurso sofístico, o que permite associar Dewey à tradição discursiva retórica e posicionar as suas propostas educacionais no âmbito da pedagogia retórica. Essa pedagogia propõe levar os estudantes a compor e expressar as suas inclinações pessoais, não no estreito espaço da vida individual, mas no horizonte mais amplo da coletividade, por meio de métodos que visam projetar o aluno no espaço público da deliberação e da ação.

AbstractIn the present paper an interpretation of the political dimension of pragmatic aesthetic reflection is proposed. The interconnection between politics and aesthetics in three classic American pragmatists: William James (1842–1910), John Dewey (1859–1952), and George Herbert Mead (1863–1931) is evoked. The author claims that by emphasizing the role of democratic values in philosophy and life, the classic American pragmatists encroach upon the field of the arts and aesthetics. Their emphasis put upon individual activity, free expression of thoughts, plurality of the forms of expression, and acceptance of criticism as a tool helping create better solutions in human cooperation can easily be converted into the postulates about the character of the artistic principles and of the nature of the aesthetic norms and values.

Una pregunta fundamental para cualquier docente es aquella que se refiere a los fines de la educación: ¿para qué educamos? Este interrogante apunta al tipo de ser humano que cada sociedad considera como deseable, el que responde a los valores más apreciados en ese momento histórico. En los albores del siglo XXI, parece que se generaliza en todo el mundo occidental la búsqueda del ciudadano democrático pero, a veces, se percibe la falta de una reflexión profunda sobre su contenido, es decir, acerca de las virtudes o cualidades que debería poseer. En este artículo, intentamos una aproximación a las finalidades que ha de plantearse la educación cara al siglo XXI a partir de la pedagogía de John Dewey (1859-1952). Para ello, analizamos su concepto de educación y de fin educativo y, por último, establecemos la vigencia de sus ideas en nuestros días.

In these three interviews conducted in 2011, 2012 and 2016 and then translated for Japanese language publications, Nel Noddings discusses care ethics, today’s educational practices vis-à-vis her recent books, as well as how she and her husband Jim raised their ten children. The first two interviews appeared in Seikyo Shimbun, the daily newspaper for Soka Gakkai, a Buddhist lay organization based on the practice and study of Nichiren (1222-1282). The third interview appeared in Ushio, a monthly magazine aimed at a general audience. Providing a backdrop for the interviews is common ground found in the work of education philosophers John Dewey (1859-1952) and Tsunesaburo Makiguchi (1871-1944). In 1930, Makiguchi founded Soka Gakkai’s forerunner, Soka Kyoiku Gakkai, comprised of teachers and educators actively promoting education reform in Japan as advocated in Makiguchi’s The System of Value-Creating Pedagogy (1930).

The article analyzes the influence of pedagogical ideas of the famous American philosopher, teacher, psychologist John Dewey (1859-1952) on the development of the pedagogical theory and practice of Ukraine in the 20-30s' of the XXth century. It is noted that domestic education in this historical period of its development was based on both national traditions and world experience, new approaches and ideas, in particular, reformed pedagogy with a bright representative J. Dewey.J. Dewey developed a new philosophy of education based on the ideas of pragmatism, pedocentrism, the democratization of education and the socialization of the individual, the integration of the content of education, the development of students' creative thinking, the justification of student and teacher self-realization, and the humanization of relationships between educators and pupils.A scientific search showed that his legacy was well known to more than one generation of Ukrainian researchers, scientists and educators, organizers of education in Ukraine at different stages of development and formation: in the 20's of the XX century was studied, implemented in the educational process.Ukrainian teachers Y. Chepiga, S. Rusova, O. Muzychenko and others advocated the idea of substantially reforming the education system as a whole, and training in particular. They emphasized that all efforts should be directed towards the development of cognitive activity of students, the active use of active research methods, directing students to self-examination, rather than the predominance of control by teachers, the establishment of subject-subjective interaction of participants in the educational process.Keywords: philosophy of education, child socialization, labor school, pedagogical concept, theory of upbringing, new school.кандидат педагогічних наук, Богомолова М.Ю. Уплив педагогічних ідей Дж. Дьюї на педагогічну теорію й практику в країні (20-ті роки ХХ ст.)/ Херсонський державний університет, Україна, Херсон.У статті аналізується питання впливу педагогічних ідей відомого американського філософа, педагога, психолога Джона Дьюї (1859 – 1952) на розвиток педагогічної теорії й практики України в 20-х – 30-х роках ХХ ст. Зазначається, що вітчизняна освіта в цей історичний період свого розвитку вибудовувалася як на національній традиції, так і з урахуванням світового досвіду, нових підходів, ідей, зокрема, реформаторській педагогіці, яскравим представником якої є Дж. Дьюї. Дж. Дьюї розробив нову філософію виховання, яка ґрунтувалася на ідеях прагматизму, педоцентризму, демократизації освіти та соціалізації особистості, інтеграції змісту освіти, розвитку творчого мислення учнів, обґрунтування самореалізації учня і вчителя, гуманізації взаємин між педагогами та вихованцями. Науковий пошук свідчив, що його спадщина була добре відома не одному поколінню українських дослідників, учених-педагогів, організаторів освіти в Україні на різних етапах розвитку та становлення: у 20-х роках ХХ століття із зацікавленістю вивчалася, упроваджувалася в освітній процес. Українські педагоги Я. Чепіга, С. Русова, О. Музиченко та ін. відстоювали ідею суттєвого реформування системи освіти в цілому і навчання зокрема. Наголошували, що всі зусилля необхідно спрямувати на розвиток пізнавальної діяльності учнів, активне використання активних дослідницьких методів, спрямовувати роботу учнів на самоаналіз, а не переважання контролю з боку вчителів, встановлення суб’єкт-суб’єктної взаємодії учасників навчально-виховного процесу.Ключові слова: філософія виховання, соціалізація дитини, трудова школа, педагогічна концепція, теорія виховання, нова школа.

Playing in childhood we are presented with foundational puzzles. Many of these arise directly from our negotiations with the laws of physics; others arise from the deliberate activities of our elders, teachers and siblings. As we sit on our grandmother’s knee we are presented with a range of playful and deceptive games. Something as simple as a loop of wool can initiate this play: now it is a straight thread; now it is a loop. Something as simple as the opening hand is the potential source of a problem that may stay with us for a lifetime: now it is a hand with open palm; now it is a fist that hides. Something as simple as a dropped toy ball can initiate the motive to engage with the world as a problem: now it is here, at hand; now it is gone, down there and rolling away. While each of these events is real, the space and time of such play can be described as an illusion. The figure of this illusion is itself a loop within which a special kind of logic pertains. This logic is illustrated in D. W. Winnicott’s concept of illusory experience and in John Dewey’s concept of perplexity as the source of human thinking. As illusions, loops are puzzling; as real objects and events, loops pre-figure and offer to mediate the development of our understanding of our being in the world. Donald Woods Winnicott (1896-1971) a British child psychoanalyst, spent much of his time exploring the relationships that children form with objects. His work offers accounts of an extraordinary array of everyday engagements that children have with simple things such as their own toes and bits of string. A key aspect of Winnicott’s theories of the formative years is the sustaining of a loop, or in Winnicott’s terms, "an intermediate state" between the child and reality. I am here staking a claim for an intermediate state between a baby’s inability and his growing ability to recognize and accept reality. I am therefore studying the substance of illusion, that which is allowed to the infant, and which in adult life is inherent in art and religion, and yet becomes the hallmark of madness when an adult puts too powerful a claim on the credulity of others, forcing them to acknowledge a sharing of illusion that is not their own. We can share a respect for illusory experience, and if we wish we may collect together and form a group on the basis of the similarity of our illusory experiences. This is a natural root of grouping among human beings. (Winnicott 3) Social groups establish preferred forms to account for dynamic systems in everyday life. The hand, for example, might be generally agreed to be an open hand, at rest, which means that fingers are curved towards the palm and the palm is down. The number of variations in the way in which a hand might be found, and described, is so large as to be able to symbolise an entire language. From the outside, to a non-signer, it is an illusion that hand-signing is language, just as it is an illusion that spoken and written languages are languages to those who do not share the particular language illusion. Within the range of possible hand gestures, a loop or tension-of-illusion is established: those in the loop can comprehend the signing as language; those outside the loop can only pretend that the illusion works. Recalling that the word "illusion" takes its origin in the Latin for play ("ludere") it comes as no surprise that initiation games frequently use spurious loop activities to trap the outsider in ways that will embarrass the new-comer. The sense of mockery in the word "illusion" is made evident as the new-comer has no way of determining the validity of the pretend inside information. Suggestions that they drink some foul concoction can only be answered by drinking the concoction: there is no way from the outside of the illusion group to resolve the challenge. To enter the inside of the loop, the new-comer has to cross some kind of line in a way that leaves a mark: the affect of embarrassment is often enough. Our ability to suspend disbelief and sustain the illusion as loop is a fundamental requirement of our social being and of our cognitive development. "Once upon a time" is a call to step inside the loop of fiction where things may emerge that cannot otherwise emerge. While this loop may be seen as nothing more than an inner fantasy world, it is impossible to sustain this concept unless we deny the common reality of such a world. The world of the loop is not some kind of denial of an outer reality, nor is it an assertion of an inner freedom that can remain separate to an external reality. We may claim to make words mean whatever we wish them to mean in an inner and private dimension, but in making such a claim we must use a common meaning of "meaning" and we must use the syntax and grammar of a language. Much as we might wish for such an interiority, Winnicott requires us to recognise the further need for an "intermediate area of experience". This intermediate area is the public space of shared illusion: It is an area that is not challenged, because no claim is made on its behalf except that it shall exist as a resting-place for the individual engaged in the perpetual human task of keeping inner and outer reality separate yet interrelated. (Winnicott 2) In this intermediate area, it is possible to sustain illusions only in relation to a presumed other reality. That is, the logics of illusion are logics that apply, if differently, in the outer and inner realms of experience. The reality of a loop may seem soft. Loops are readily formed without substantial alteration of the loop forming material. Loops are also frightening in their potential operation as capturing devices. The forces they can activate are deadly. As dynamic objects, loops offer their own interpretation of Winnicott’s concept of illusion. At some point the game or play of illusions terminates in a disclosure of closure that instructs the play. The closed hand that hides the marble opens to reveal the marble. One moment in the play of logics is elected or given a priority. The relative stability of this pattern is made obvious in certain forms of illusion that take illusions as their "fixed" shape. Knitting, for example, consists of loops interlocked with loops. As anyone who has pulled knitting apart knows, interlocking is fundamentally an illusion in its making and a disillusion in its pulling apart. Knitting can then be seen, in this sense to be "fake". Fakes "Fake" does not mean "false" except that we have come to see the dressing up of things as being insubstantial and therefore not warranting attention. Worse, we see "fake" as being morally repugnant in that a fake thing takes the place of a real thing. But "fake" also means "a coil of rope". In this case, the fake is substantial while ever it exists. Thus, a fake is a kind of benevolent illusion. The shape that the coil of rope makes is no less real, in time, than the ship-deck on which it is formed. When it is uncoiled, the rope takes on its "true" or active shape. Should the uncoiled rope form a loop, this loop is potentially malevolent. It may take the leg of a sailor. In childhood, this game is played out using simple loops and slip knots that hold but let go when pulled. The dynamic forms are sometimes the illusion; sometimes it is the static form that is the illusion. That is, the pragmatic interpretation allows for the display of the fake as a cognitive toy. Any state of the dynamic form may take priority at any one time for the purposes of the use of the system. When we sit down, our height differences are reduced: this fake is a crucial part of our social world. Loops Winnicott lets us see the life-long significance of the looping and faking that we daily use to sustain our dynamic worlds . In our loop worlds we establish a space "between thumb and the teddy bear, between the oral erotism and the true object-relationship" (Winnicott 2). Within the loop, the status of objects and systems is open to transformation, just as, over time, in the material world, objects and systems are transformed. The valency of any object or system, viewed from within the loop, is fundamentally indeterminate and hence open. It is within this loop-logic that we can understand the ironic singing of songs whose content is radically alternative to the situation of the singing: children can be heard singing songs filled with sexual connotations without there being any awareness of the inappropriate content; many people can hear and sing along with Bette Midler’s rendition of "God is watching us" without the irony striking home that God is doing this from a distance of total indifference. The tongue in Bette’s cheek could not get any bigger, but from within the loop, the song can have any value the singer selects. While we may sustain fantasy worlds as intermediate worlds, Winnicott makes obvious that "the mother’s main task (next to providing opportunity for illusion) is disillusionment" (Winnicott 12). At some point the disjunction between illusion and reality becomes perplexing. The ball that the child drops does evade the child’s grasp. It is not simply a matter of sustaining the mood. Either the ball can be recovered or else it cannot. Perplexity and the Dialectic of Loss John Dewey (1859-1952) is a major figure in American pragmatist schools of philosophy and in educational philosophy, especially problem-based theories of learning. His work bridges the nineteenth and twentieth centuries and covers all the major social and cultural issues of his day. As a thorough thinker, Dewey offers to provide explanations for most aspects of what is practically required of us in our living socially responsible lives. Even our "negative" affects, such as perplexity, are presented by Dewey as indicators of our practical connection with reality. For Dewey, perplexity is a key feature of the state of mind that initiates the growth of the individual through engagement with the problematics of the world in which they live. Dewey points out that "thinking begins as soon as the baby who has lost the ball that he is playing with begins to foresee the possibility of something not yet existing—its recovery" (How We Think 89). Losing the ball creates a difficulty, seeing that the ball might be recovered, the child is then able to move to resolve the difficulty, through action, in the real world. In this simple form we can determine the process of thesis (loss), anti-thesis (promise of recovery or remedy), synthesis (resolution of the problem with an enhanced understanding of the process). The theological allusions should not be discounted in this model. Nor should we forget Winnicott’s caution here "that the task of reality-acceptance is never completed". The ball game is still a game that retains the general forgiveness of the loop in that the real loss is mitigated by the surrounding and support "illusion" that the parent will recover the ball for the child. It may be socially frowned on, but adults still drop things just to instigate the "illusion" that others will recover their loss (for an extended account of Dewey’s notion of perplexity, see Russell). Still, the loss of the ball is a problem that holds very real interest for the baby and therefore the problem is perplexing. According to Dewey: "Interest marks the annihilation of the distance between the person and the materials and results of his action; it is the sign of their organic union" (Middle Works 160). Being "entirely taken up with" (p. 160) the loss of the ball, the baby experiences the situation in what McLuhan describes as "depth". In the depth approach attention is able to shift from content to attention itself: "Consciousness itself is an inclusive process not at all dependent on content. Consciousness does not postulate consciousness in particular" (McLuhan 247). Conclusion The capacity of consciousness to take an interest, in Dewey’s terms, is the same capacity that consciousness displays in the sustaining of the loop of illusion. For Dewey, "interest marks the annihilation of the distance between the person and the materials and results of his action". This annihilation, in Winnicott’s gentler terms, is more of respite in the long journey. For Winnicott "no human being is free from the strain of relating inner and outer reality". The intermediary illusions remain illusions even if they are instructive. For Dewey, the focus on perplexity allows that the strain is integrated in an affect-complex that both sustains the illusion ("I can get the ball back") in the manner of a hypothesis ("I had the ball, I lost the ball—losing the ball was a process, regaining the ball could also be a process—I can have the ball again"). Granted, Dewey, as a pragmatist, starts with a real world process. Nonetheless, his approach points to the deeper connections between consciousness itself and the operations of the psychological development of the individual. From the perspective of perplexity, the puzzles of childhood are also the puzzles of the adult. As adults we continue to play with loops of all kinds. We maintain intermediary spaces and we conspire in the social illusions of language References Dewey, John. How We Think: A Restatement of the Relation of Reflective Thinking to the Educative Process. Boston: D.C. Heath, 1933. Dewey, John. The Middle Works, 1899-1924. Ed. Jo Ann Boydston. Vol. 7. Carbondale and Edwardsville: South Illinios U P, 1979. McLuhan, Marshall. Understanding Media: The Extensions of Man. New York: Signet, 1964. Russell, Keith. "The Problem of the Problem and Perplexity." Themes and Variations in PBL. Proc. of the 5th International Biennial PBL Conference, 7-10 Jul. 1999, U of Quebec. U of Newcastle: PROBLARC, 1999. 180-95. Winnicott, D. W. Playing and Reality. London: Tavistock, 1971. Citation reference for this article MLA Style Russell, Keith. "Loops and Fakes and Illusions" M/C: A Journal of Media and Culture 5.4 (2002). [your date of access] < http://www.media-culture.org.au/mc/0208/fakes.php>. Chicago Style Russell, Keith, "Loops and Fakes and Illusions" M/C: A Journal of Media and Culture 5, no. 4 (2002), < http://www.media-culture.org.au/mc/0208/fakes.php> ([your date of access]). APA Style Russell, Keith. (2002) Loops and Fakes and Illusions. M/C: A Journal of Media and Culture 5(4). < http://www.media-culture.org.au/mc/0208/fakes.php> ([your date of access]).