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This paper aims to discuss the aesthetic-tragic dimension of Nietzsche's thought, since his ideas are provocative and go beyond good and evil. Thinking this way, he elaborates a critique of knowledge, which does not occur through an epistemological perspective, since science is placed under suspicion, by the possibility of hiding chaos amidst too many options and escaping pessimism. Nietzsche, believe art as central axis of his philosophy, proposes the overvaluation of moral values. Educational conceptions based only on rationality presupposes knowing and deciphering the world, because difficulties and suffering are barriers. Aesthetic-tragic education, on the other hand, proposes that intrinsic chaos in life be an element that empowers and strengthens the human. [ABSTRACT FROM AUTHOR]

In this paper, we work on bringing together, throughout five sections, philosophy, education and neuroscience, through thoughts of some authors such as Nietzsche, Spinoza, Deleuze, Bergson, Jaspers, Hannah Arendt, Ortega Y Gasset and Kapur. In the "Some kind of difficulty to understand attention" section we approach concepts related to Attention Deficit Hyperactivity Disorder (ADHD). We suggest that a pharmacological treatment using psychostimulants may be understood as a way to program affections, since it interferes with the neural mechanism of the salience coding. We warn, in the segment "Some knowledge about the bodies", about how the ability to pay attention or to stay focused is connected with how much affirmative engagement there is between the affected body and the body or the object affecting it. The characteristics of studying and of the student are problematized in "Some understading about education", and we affirm: students study to learn about their own strengths and sensitivities, to reach the required competence to satisfy their needs, not someone else's. In "A way to wander and learn", we talk about the cartographic capacity of the bodies -- the ability to wander and select what raises the potency of thinking, experimenting and living. Lastly, in "Other possible paths" we resume ideas, we intertwine issues, and we ask about paths, routes, changes. [ABSTRACT FROM AUTHOR]

The following paper aims to discuss the use of movies as a technological resource. Such resource has great potential for learning philosophy, serving for reasoning and as an element of cultural formation. It deals first with the use of movies as a technological resource and its use in the classroom as a learning philosophy tool, later as reasoning practice and cultural formation by setting movie clubs. The use of movies in the classroom and movie clubs become an important pedagogical tool when it comes to the construction of a way of philosophical, social and cultural formation through motion pictures. [ABSTRACT FROM AUTHOR]

This paper presents a brief authors frame – Heraclitus, Montaigne and Marx, among others – which constituted sources for Edgar Morin, having played an important role in his formation, and that may also point the way for the formation task of our students, not only by means of instructional processes, but due to mobilizing reflection dynamics of thinking that appear as question forces on the human condition. Complex thought was nourished by various philosophical questions that can be intertwined with romance, poetry and cinema, which, by exposing human complexities, meet the curiosity that always prompted Morin. It is a knowledge which proposes the discussion of opposites and contradictions as complementary and inseparable, and points to the importance of dialogue. [ABSTRACT FROM AUTHOR]

This paper seeks to question this "pedagogical prejudice", making room for a debate addressed to the understanding of the sociological and philosophical knowledge as constitutive knowledge of one of the main social functions of the school, namely: the education for citizenship. We bring also the discussion of the specificity of Sociology and Philosophy in the School, including such disciplines as members of an educational project founded to build a "prudent knowledge for a decent life," as teaches us today, Boaventura de Sousa Santos (2006). [ABSTRACT FROM AUTHOR]

Current paper relates two views on social reality, each one considered within its specific historical period. The first, from the XVIII century, is presented by Montesquieu (1721), in Cartas Persas, and the second, presented by Pondé (2012) in Guia Politicamente Incorreto da filosofia. Four themes were selected: courage, hypocrisy, female and male relationships and intellectual vanity. Parts Letters I to LII by Montesquieu were selected in which ironical views of reality were detected. The choice of the first third part of Cartas Persas was made by the first experiences of the interlocutor with the other culture, specifically, the French society of the XVIII century. The presentation of the Letters, however, is not linear, but correspondent to the themes selected for this research. It may be observed that both sources, imbued with ironical literary resources, contribute towards an understanding of societies, the French one in the XVIII century and Brazilian society in the XXI century. Underlying ironical language, the two authors try to uncover society's hypocrisy and demonstrate the need of a profound respect, and not a politically correct respect, among individuals. [ABSTRACT FROM AUTHOR]

The aim of this paper is to present a brief reflection on the teaching of philosophy and sociology at the basic education. To do so, we rely on the available literature and official documents, especially the Basic Education Curriculum Guidelines of the State of Paraná. After presenting a brief historical analysis of the presence / absence of philosophy and sociology in what we now call high school, I discuss the main objectives of these areas of knowledge. Finally, I briefly discuss my work as a professor of sociology in high school to demonstrate how labor categories of estrangement and denaturalization. [ABSTRACT FROM AUTHOR]

The aim of this paper is to discuss the possibilities of conceiving, at the present time, the educational practice as having an aesthetic dimension in its processes of transmission and reception of systematic knowledge, as a means of political resistance to the instrumental rationality to which reflection on the meanings of this activity has become irrelevant. To this end, we resort to the work of Kant and Jean Francois Lyotard, particularly at their reflections on the aesthetics of the sublime, in order to analyze the possible correlation between artistic production and reception aesthetics and communicative process comprising the school-teaching relationship, focusing on the aesthetic implications of the teaching that they might become objects of philosophical reflection of the teacher. [ABSTRACT FROM AUTHOR]

This paper discusses the design method of intuition developed by Henri Bergson in order to more clearly delineate its meaning throughout his philosophy while highlighting how such a concept stands in front of the traditional conception of scientific method and philosophy. In parallel, it seeks to show how, for Bergson, intuition, by becoming a rigorous philosophical method, can teach us to understand more deeply the reality of life, providing, in consequence, a more balanced intellectual activity of man, able to allow their moral elevation. Finally, it indicates how these methodological, epistemological and ethical conceptions of Bergson relate to some of his reflections on education in general. [ABSTRACT FROM AUTHOR]

From the premise of education as formation of the subject in the construction of the Ego, the aim of this paper is to present Sartre's reflections, extracted mainly from La Transcendende de l'Ego, in which he talks about the process of substantialization of the conscience as proposed in Descartes' philosophy. The Sartrian conclusion, based on the phenomenological principle of a positional consciousness, affirms the absolute emptiness of conscience. Therefore, there is no subject -- substance -- to be formed by education. [ABSTRACT FROM AUTHOR]