Repensando o lugar da representação, da transmissão e da experiência no ensino da Filosofia

The question that we develop in this study can be proposed as follows: can knowledge be transmitted in a representational way through an explanation in such a way that the one who is learning does not have an experience itself of what he is learning? Grounded on Hume, Deleuze, Rancière and Gallo, we aim to show that only the experience with the object can promote effective learning, for violating the thought to search by itself for its meaning and for its own understanding, and not for the mere repetition of contents that have been shared and taken as important, as we have seen in schools.

O Fisicalismo revisitado pela Filosofia Ecológica: as affordances sociais

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

O ensino da filosofia no Brasil: um breve olhar sobre algumas das principais tendências no debate entre os anos de 1934 a 2008

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

O Caráter a priori das Estruturas Necessárias ao Conhecimento, Construídas segundo a Epistemologia Genética

In this paper we discuss the question of the a priori character of the necessary structures of knowledge according to Genetic Epistemology, focusing on the notion of space in particular. We establish some relations between Jean Piaget’s Genetic Epistemology and Immanuel Kant’s Critical Philosophy, discuss the notion of the a priori according to Kant in relation to the notion of space, and discuss the construction of the notion of space by the epistemic subject according to Genetic Epistemology, focusing on the Sensory-Motor Period. We conclude that, in Genetic Epistemology, space is still thought of as an a priori form of phenomena in the sense that the notion of space is what spatially organizes the data of perception, being the condition of perception. Furthermore, it is not directly abstracted from experience, but is constructed by the epistemic subject in its interaction with the environment, occurring with the structuring of the system of schemes of action. This analysis leads to the notion of the constructed a priori that, after its construction, has the characteristics of the a priori as conceived by Kant.

Filosofia da Educação no Brasil: concepções, impasses e desafios para a sua constituição como campo de pesquisa e o seu ensino nasduas últimas décadas

This article analyses the constitutions of the Philosophy of Education’s field in Brazil, from 1990 to the present day, with the purpose of analyzing the genealogy of his “crisis” as a discipline, discussing the dilemmas of its development and to indicate their main challenges today. For such purposes, by means of a genealogical method, we analyze the conceptions of philosophy of education drawn from the theoretical perspective, as well as rebuild historically the clashes caused about certain topics and, particularly, about the human formation. We conclude that the thematic shifts produced and the proliferation of those perspectives were responsible for producing lands to the dialogue between them, however, this strategy does not alleviate some problems of Philosophy of Education in Brazil, demonstrating the presence of two philosophical traditions in the current debate and demanding position of those who work in this field of research and teaching in relation to them.

A universalidade da educação em Hegel

Cannot the education reach the universality? Is the universality the annihilation of the individual? Can the individual have his identity preserved as such in the State? Those questions are answered with the attention returned and led to the education. To Hegel the education universalizes the individual insofar as it introduces him into the life of the State in which the subjectivity and individuality are known in fact, preserved and promoted. In the Elements of the Philosophy of Right, Hegel deals with the realization of freedom in the institution of State and identifies it with the realization of freedom. The aim here is to reflect upon the Hegelian comprehension of State towards education, its meaning, signification to the life of the State and its possible repercussions regarding the figures of the subject and individual also nowadays. To Hegel the education supports the State as such because it is the process of the Sate’s awareness along its formation as a living organism. A State that knows itself is a State that is known by its members who do not reach neither the State’s awareness nor themselves’ without the relation that gathers them together as the substantial universality. The education is the means that brings the individuals to the life of the State. Bringing the individual to the life in the State, the education reveals the individual to himself as well as to his true nature, that is, a being in relation to others who are not but himself. The knowledge of oneself in the education happens also through its formalization regarding the specific contents developed and accumulated throughout the history. Here comes the figure of the formal educator through whom the State aims its process of formation. This way Hegel confirms that nobody learns alone and that the universal is precisely this relation.

A materailidade no caminho da efetivação do Espírito na Filosofia de Hegel

Hegel’s identification with idealism may not apprehend adequately his philosophical thinking if one takes it as a definitive and absolute determination because he is a dialectical thinker or even better speculative. In this sense the moment of materiality cannot be just put aside as a contingency but it is more the opposition through which the spirit fulfills itself. This one cannot be what it is without assuming the materiality as well as the matter cannot be effective without being overtaken in the spirit. The totality appointed by Hegel in the absolute spirit means precisely to know and to recognize one another in the other and also by the other as itself. The spirit only raises to itself insofar it assumes its opposition in matter and by being determined it determines itself but this cannot be fulfilled anywhere but in the matter. In the same way the matter cannot be effective without going beyond itself or being considered in thought, that is not as well establishing itself. If the spirit and the matter are effective insofar they are in relation with one another then the primacy of one over the other can only be understood as a result and not as a starting point. In this way the first moment must not be taken as something static but as coming to be.

A filosofia do direito no sistema filosófico hegeliano

The Hegelian philosophy is presented as a progress in relation to other philosophies and it offers to take in itself all the other demonstrations. Thereby, Hegel intends to carry out his philosophical effort towards the establishment of a philosophical system. It is a comprehension recognized and exposed by Hegel in his doctoral thesis, i.e., that philosophy only becomes possible as a system. In this sense, the treatment dispensed to each one of his works necessarily evokes a relationship with all other. An work taken in isolation gets the feeling that something else should be presented, however, every work written by Hegel also contemplates a relation with his other works. In this sense, the objective here is to considerate Hegel’s Philosophy of Law in his philosophical system seeking to explicit its specific place, as well as its transit among the works of the thinker as a whole. The Philosophy of Law finds its particular moment in the ambit of the objective spirit or during the subjective spirit’s effectuation. However, it is assumed here the perspective that the Philosophy of Law represents, as the objective spirit does, a moment of mediation as well as a there-being whereby the absolute spirit’s effectuation would happen. Furthermore, Hegel’s Philosophy represents the presentation of what he considers as extremely important in philosophy, that is precisely, the need to sublate the separation between man and the world. It is not enough for Hegel, the affirmation of the being and the thinking in itself, but it is required to confirm them in their being other that will be evinced being itself. Thus, Philosophy is given as a reconstruction or as the factual knowledge as a science ceasing to be so only love of learning. This means in other words that philosophy deals with the world, in the world and for the world being much more than a speech to the world to be the talk of the world itself. If philosophy is the owl of Minerva who always arrives late, she does it for the reasons of the other to be recognized.

O ensino de filosofia na proposta curricular do Estado de São Paulo: espaço para experiências formativas?

Pós-graduação em Educação Escolar - FCLAR

Le rêve qu’on appelle nous: sujeito e linguagem em L’Homme approximatif de Tristan Tzara

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

A posição do sujeito nos anúncios da revista A Cigarra

La pertinence de ce travail réside dans le fait qu'il y a aussi une étude sur la position du sujet dans la période especifié, entre les années 1914 à 1924. Il faut se rappeler que ces études visent à trouver des explications pour les changements qui se produisent réellement dans la langue. A cet effet, l'analyse de la variation est essentiel, car un changement survient dans une situation de changement. Les recherches dans le Variação e Mudança Linguística exigent que le chercheur soit conscient des changements brusques qui peuvent survenir tout au long de votre projet. Cela signifie que de traiter directement avec un phénomène variable, tout incident qui se produit les causes ne changera pas le résultat final de la recherche. Après l'analyse des résultats a permis de conclure que la position de l'objet varie avec le verbe utilisé dans la phrase. Par ailleurs, il est intéressant de noter que peu de données ont été analysés, ce qui signifie pour confirmer un changement de la langue aurait besoin d'un plus grand nombre de données et de comparer nos résultats avec les études de phases antérieures de la langue

A aplicação de tópicos de História da Química no processo de ensino e aprendizagem: dificuldades dos alunos

This research project aims to determine the main way that the inclusion of topics of history and philosophy of science education activities aimed at high school, influence the process of teaching and learning of chemistry. The subject of research will be a teacher, undergraduate student in chemistry and public school students that the teaching units developed will be applied. The literature presents a large of research indicating the need to include these topics in education and present the results of large withdrawals of original sources of the development of scientific knowledge. Despite of the large number of these works are not very common reports of application of the results of these studies on activities of the classroom, which reinforces the importance of this study

O corpo e os processos de subjetivação: um estudo sobre o ensino da biologia

Esta pesquisa analisa a concepção do corpo a partir dos aspectos que explicitam suas implicações sobre as metodologias empregadas nas práticas de ensino em estudos biológicos como, por exemplo, a vivissecção, bem como sobre os efeitos observados nos corpos dos estudantes. Nossa pesquisa delimita o seu objeto de estudo em um recorte que considera a dinâmica de constituição do corpo em sua dimensão material, esta que se assenta nas condições biológicas do existir humano. Propusemos outra passagem pelo trânsito de territórios nos quais os nossos corpos se investem de simbolismo e de elementos oriundos do universo cultural. Esta passagem na metodologia da análise implica nossa condição de pesquisadores situados na fronteira que se desenha entre os estudos da Biologia, Filosofia e Psicanálise. Consideramos o corpo em sua constituição, mas analisamos os modos como esta base material vem sendo tratada nos processos de subjetivação da sociedade contemporânea. Assim, nosso recorte incide sobre o corpo que se faz no espaço que cada sujeito abre para as relações com a alteridade. Acrescentamos que ao optarmos pelo estudo sobre políticas de subjetivação a partir de suas implicações corporais, observamos o cuidado com este corpo que padece, não somente por um aspecto físico, compreendido como participante da ecologia da natureza, mas também como aquele que sustenta os sentimentos, emoções, compreendido como a ecologia dos ambientes grupais e o aspecto da constituição de si, compreendido como a ecologia do ambiente subjetivo.