afectividad y creatividad en filosofía para niños
Autor(a) principal: | |
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Data de Publicação: | 2015 |
Tipo de documento: | Artigo |
Idioma: | por |
Título da fonte: | Childhood & Philosophy (Rio de Janeiro. Online) |
Texto Completo: | https://www.e-publicacoes.uerj.br/childhood/article/view/20684 |
Resumo: | Philosophical practice with children allows them to build and (cumulatively) rebuild meanings while they form self-awareness, mobilizing simultaneously elements of affective, cognitive and recreational areas that are present in the sphere of their experience. Within this dynamic, dialogue and thinking skills consolidate upon criticalreflective competences, susceptible to reasonable criteria in the affirmation of intentional interpretative competences of this sensitivity in rich educational private and public environments, such as family and school. Understanding child’s life as a mutual growth process between individual consciousness and the social environment--a way regulated by its value and authenticity as being what it already-is, an «extensive projection» or «embodiment of desire»--Lipman seeks a more attentive, more insightful, more meaningful, more creative and more captivating form of thinking: an investigative thinking. These multiple dimensions of thought provide children with three fundamental exercises in the completion of their uniqueness, character and personality: first, the discovery of their ontological potential manifested by a desire implicit in an inner dialogue with the own intention of knowing themselves as being-subject-child who intends to meet the Other within themselves; secondly, an awareness of the importance of the “relationship between meeting and recognition” with the Other who is no longer a specific identity, but who functions as an imperative to «walk along with… playing» on the condition of assuming reciprocity as a necessity in the construction of a subject who is also faced as a beingperson; and in a third moment, a return to themselves, a way of re-birth as the result of the learning process provided by a specific context. It is in this dynamic context that child learns true thinking. So, thinking better is an exercise, rather than a complex, higher order thought. Inevitably there are concerns that arise in the presence of these ideas: how do we enhance reflective and critical exercises to match this knowledge praxis? What discussion model should we adopt in order to take feelings or ethical impulses, emotions or aesthetic impulses as objects, so that the intimate discovery of children’s own being and their socialization can be effective? What kind of relationship can be established between desire, the art of being and a way of living? |
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afectividad y creatividad en filosofía para niñosafetividade e criatividade em filosofia para criançasaffectivity and creativity in philosophy for childrenFilosofia para CriançasAfetoCriatividadePensamentoDiálogoPhilosophical practice with children allows them to build and (cumulatively) rebuild meanings while they form self-awareness, mobilizing simultaneously elements of affective, cognitive and recreational areas that are present in the sphere of their experience. Within this dynamic, dialogue and thinking skills consolidate upon criticalreflective competences, susceptible to reasonable criteria in the affirmation of intentional interpretative competences of this sensitivity in rich educational private and public environments, such as family and school. Understanding child’s life as a mutual growth process between individual consciousness and the social environment--a way regulated by its value and authenticity as being what it already-is, an «extensive projection» or «embodiment of desire»--Lipman seeks a more attentive, more insightful, more meaningful, more creative and more captivating form of thinking: an investigative thinking. These multiple dimensions of thought provide children with three fundamental exercises in the completion of their uniqueness, character and personality: first, the discovery of their ontological potential manifested by a desire implicit in an inner dialogue with the own intention of knowing themselves as being-subject-child who intends to meet the Other within themselves; secondly, an awareness of the importance of the “relationship between meeting and recognition” with the Other who is no longer a specific identity, but who functions as an imperative to «walk along with… playing» on the condition of assuming reciprocity as a necessity in the construction of a subject who is also faced as a beingperson; and in a third moment, a return to themselves, a way of re-birth as the result of the learning process provided by a specific context. It is in this dynamic context that child learns true thinking. So, thinking better is an exercise, rather than a complex, higher order thought. Inevitably there are concerns that arise in the presence of these ideas: how do we enhance reflective and critical exercises to match this knowledge praxis? What discussion model should we adopt in order to take feelings or ethical impulses, emotions or aesthetic impulses as objects, so that the intimate discovery of children’s own being and their socialization can be effective? What kind of relationship can be established between desire, the art of being and a way of living?A prática filosófica com crianças permite que elas construam e cumulativamente reconstruam significados enquanto formam a consciência de si, mobilizando simultaneamente elementos dos domínios afetivo, cognitivo e recreativo, presentes na esfera da sua experiência. Nesta dinâmica, habilidades de diálogo e de pensamento consolidam-se sobre competências crítico-reflexivas, sensíveis a critérios razoáveis de afirmação das competências intencionais de interpretação desta sensibilidade em ambientes educativos profícuos privados e públicos, tais como a família e a escola. Sendo a vida infantil um processo de mútuo crescimento entre a consciência individual e o meio social um caminho regulado pelo seu valor e autenticidade de ser que já-é, seja como «projeção extensiva» ou «corporalizando o desejo», Lipman busca um pensar mais atento, mais criterioso, mais significante, mais criativo e mais cativante: um pensar investigando. Estas múltiplas dimensões do pensamento proporcionam à criança três exercícios fundamentais na conclusão da sua singularidade, carácter e personalidade: num primeiro momento, a descoberta da sua potencialidade ontológica manifestada segundo um desejo de diálogo interior na intenção de conhecimento de si mesmo, enquanto ser-sujeito-criança que pretende conhecer o Outro que há em si; num segundo momento, a tomada de consciência da importância da “relação de encontro e de reconhecimento” com Outro que já não é uma mesmidade, mas que funciona como uma necessidade de «caminhar junto com…brincando» na condição de tomar a reciprocidade como imperativo da construção de um sujeito que se quer também ser-pessoa; e num terceiro momento, um retorno a si, como forma de re-nascimento face à aprendizagem que o contexto lhe proporcionou. É no dinamismo deste contexto que a criança aprende a pensar. Assim, pensar melhor é exercitar, mais que um pensamento complexo, um pensamento de ordem superior. Inevitavelmente surgem-nos questões que nos inquietam face a estas ideias: como potenciar o exercício reflexivo e crítico rumo a esta práxis sapiente? Que modelo de discussão devemos adoptar para que se tomem como objetos sentimentos ou pulsões éticas, emoções ou pulsões estéticas para que a descoberta do íntimo de seu ser e da sua socialização e civilidade seja efetiva? Que relação se pode firmar entre o desejo, a arte de ser e a forma de viver?La práctica filosófica con niños permite que ellos construyan y acumulativamente reconstruyan significados mientras forman la consciencia de si, movilizando simultáneamente elementos de los dominios afectivo, cognitivo y recreativo, presentes en la esfera de su experiencia. En esta dinámica, habilidades de diálogo y de pensamiento se consolidan sobre competencias crítico-reflexivas, sensibles a criterios razonables de afirmación de las competencias intencionales de interpretación de esta sensibilidad en ambientes educativos provechosos privados y públicos, tales como la familia y la escuela. Siendo la vida infantil un proceso de mucho crecimiento entre la conciencia individual y el medio social un camino regulado por su valor y autenticidad de ser lo que ya-es, sea como “protección extensiva” o “corporalizando el deseo”, Lipman busca un pensar más atento, más juicioso, más significante, más creativo, más cautivante: un pensar investigado. Estas múltiples dimensiones del pensamiento proporcionan al niño tres ejercicios fundamentales en la conclusión de su singularidad, carácter y personalidad: un primer momento, la descubierta de su potencialidad ontológica manifiesta según un deseo de diálogo interior en la intención de conocimiento de si mismo, mientras sersujeto-niño que pretende conocer el Otro que existe en si, en un segundo momento, la toma de consciencia de la importancia de la “relación de encuentro y de reconocimiento” con Otro que ya no es mismidad, pero que funciona como una necesidad de “caminar junto con... jugando” en la condición de tomar la reciprocidad como imperativo de la construcción de un sujeto que quiere también ser persona; y en un tercer momento, un retorno a si, como forma de renacimiento cara al aprendizaje que el contexto le proporcionó. Es en el dinamismo de este contexto que el niño aprende a pensar. Así, pensar mejor es ejercitar, más que un pensamiento complejo, un pensamiento de orden superior. Inevitablemente nos surgen cuestiones que nos inquietan cara a estas ideas: ¿Cómo potencializar el ejercicio reflexivo y critico rumbo a esta praxis sapiente? ¿Qué modelo de discusión debemos adoptar para que se tome como objetos sentimientos y pulsiones éticas, emociones o pulsiones estéticas para que el descubrimiento de lo intimo de su ser y de su socialización y civilidad sea efectivo? ¿Qué relaciones se puede firmar entre deseo, la arte de ser y la forma de vivir?Universidade do Estado do Rio de Janeiro2015-01-30info:eu-repo/semantics/articleinfo:eu-repo/semantics/publishedVersionapplication/pdfhttps://www.e-publicacoes.uerj.br/childhood/article/view/20684childhood & philosophy; Vol. 10 Núm. 20 (2014): jul./dic.; 383-399childhood & philosophy; v. 10 n. 20 (2014): jul./dez.; 383-399childhood & philosophy; Vol. 10 No. 20 (2014): july/dec.; 383-3991984-5987reponame:Childhood & Philosophy (Rio de Janeiro. Online)instname:Universidade do Estado do Rio de Janeiro (UERJ)instacron:UERJporhttps://www.e-publicacoes.uerj.br/childhood/article/view/20684/15010bento, fernandoinfo:eu-repo/semantics/openAccess2018-07-10T18:51:24Zoai:ojs.www.e-publicacoes.uerj.br:article/20684Revistahttps://www.e-publicacoes.uerj.br/index.php/childhoodPUBhttps://www.e-publicacoes.uerj.br/index.php/childhood/oaiwokohan@gmail.com || wokohan@gmail.com1984-59871984-5987opendoar:2018-07-10T18:51:24Childhood & Philosophy (Rio de Janeiro. Online) - Universidade do Estado do Rio de Janeiro (UERJ)false |
dc.title.none.fl_str_mv |
afectividad y creatividad en filosofía para niños afetividade e criatividade em filosofia para crianças affectivity and creativity in philosophy for children |
title |
afectividad y creatividad en filosofía para niños |
spellingShingle |
afectividad y creatividad en filosofía para niños bento, fernando Filosofia para Crianças Afeto Criatividade Pensamento Diálogo |
title_short |
afectividad y creatividad en filosofía para niños |
title_full |
afectividad y creatividad en filosofía para niños |
title_fullStr |
afectividad y creatividad en filosofía para niños |
title_full_unstemmed |
afectividad y creatividad en filosofía para niños |
title_sort |
afectividad y creatividad en filosofía para niños |
author |
bento, fernando |
author_facet |
bento, fernando |
author_role |
author |
dc.contributor.author.fl_str_mv |
bento, fernando |
dc.subject.por.fl_str_mv |
Filosofia para Crianças Afeto Criatividade Pensamento Diálogo |
topic |
Filosofia para Crianças Afeto Criatividade Pensamento Diálogo |
description |
Philosophical practice with children allows them to build and (cumulatively) rebuild meanings while they form self-awareness, mobilizing simultaneously elements of affective, cognitive and recreational areas that are present in the sphere of their experience. Within this dynamic, dialogue and thinking skills consolidate upon criticalreflective competences, susceptible to reasonable criteria in the affirmation of intentional interpretative competences of this sensitivity in rich educational private and public environments, such as family and school. Understanding child’s life as a mutual growth process between individual consciousness and the social environment--a way regulated by its value and authenticity as being what it already-is, an «extensive projection» or «embodiment of desire»--Lipman seeks a more attentive, more insightful, more meaningful, more creative and more captivating form of thinking: an investigative thinking. These multiple dimensions of thought provide children with three fundamental exercises in the completion of their uniqueness, character and personality: first, the discovery of their ontological potential manifested by a desire implicit in an inner dialogue with the own intention of knowing themselves as being-subject-child who intends to meet the Other within themselves; secondly, an awareness of the importance of the “relationship between meeting and recognition” with the Other who is no longer a specific identity, but who functions as an imperative to «walk along with… playing» on the condition of assuming reciprocity as a necessity in the construction of a subject who is also faced as a beingperson; and in a third moment, a return to themselves, a way of re-birth as the result of the learning process provided by a specific context. It is in this dynamic context that child learns true thinking. So, thinking better is an exercise, rather than a complex, higher order thought. Inevitably there are concerns that arise in the presence of these ideas: how do we enhance reflective and critical exercises to match this knowledge praxis? What discussion model should we adopt in order to take feelings or ethical impulses, emotions or aesthetic impulses as objects, so that the intimate discovery of children’s own being and their socialization can be effective? What kind of relationship can be established between desire, the art of being and a way of living? |
publishDate |
2015 |
dc.date.none.fl_str_mv |
2015-01-30 |
dc.type.driver.fl_str_mv |
info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion |
format |
article |
status_str |
publishedVersion |
dc.identifier.uri.fl_str_mv |
https://www.e-publicacoes.uerj.br/childhood/article/view/20684 |
url |
https://www.e-publicacoes.uerj.br/childhood/article/view/20684 |
dc.language.iso.fl_str_mv |
por |
language |
por |
dc.relation.none.fl_str_mv |
https://www.e-publicacoes.uerj.br/childhood/article/view/20684/15010 |
dc.rights.driver.fl_str_mv |
info:eu-repo/semantics/openAccess |
eu_rights_str_mv |
openAccess |
dc.format.none.fl_str_mv |
application/pdf |
dc.publisher.none.fl_str_mv |
Universidade do Estado do Rio de Janeiro |
publisher.none.fl_str_mv |
Universidade do Estado do Rio de Janeiro |
dc.source.none.fl_str_mv |
childhood & philosophy; Vol. 10 Núm. 20 (2014): jul./dic.; 383-399 childhood & philosophy; v. 10 n. 20 (2014): jul./dez.; 383-399 childhood & philosophy; Vol. 10 No. 20 (2014): july/dec.; 383-399 1984-5987 reponame:Childhood & Philosophy (Rio de Janeiro. Online) instname:Universidade do Estado do Rio de Janeiro (UERJ) instacron:UERJ |
instname_str |
Universidade do Estado do Rio de Janeiro (UERJ) |
instacron_str |
UERJ |
institution |
UERJ |
reponame_str |
Childhood & Philosophy (Rio de Janeiro. Online) |
collection |
Childhood & Philosophy (Rio de Janeiro. Online) |
repository.name.fl_str_mv |
Childhood & Philosophy (Rio de Janeiro. Online) - Universidade do Estado do Rio de Janeiro (UERJ) |
repository.mail.fl_str_mv |
wokohan@gmail.com || wokohan@gmail.com |
_version_ |
1799317590475014144 |