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Bu çalışmada Matthew Lipman’ın öncüsü olduğu P4C (Çocuklar için Felsefe) yönteminin yalnızca Çocuklar için Felsefe anlamına gelmediği, aynı zamanda yetişkinler için de felsefi düşünme yollarını öğreten bir düşünce pratiği olduğu savunulmuştur. Günümüzdeki yetişkinlerin felsefi düşünme ile olan mesafesi dolayısıyla doğru ve tutarlı düşünmeyi yeterli olarak gerçekleştiremedikleri görülmüştür. Bu çalışmanın amacı ise P4C yöntemi ile yetişkinlerle varoluş felsefesi özelinde felsefi düşünmenin ve eleştirel düşünmenin imkânını araştırmaktır. Çalışmada nitel analiz yöntemi kullanılarak problem çerçevesinde ‘Çocuk, Köstebek, Tilki ve At’ kitabı işlenmiş olup, sonuç olarak P4C yöntemiyle yetişkinlerde felsefi düşünme, eleştirel düşünme, doğru ve tutarlı düşünme becerilerinde olumlu gelişmeler kaydedilmiştir. In this study, it is argued that the P4C (Philosophy for Children) method pioneered by Matthew Lipman is not only Philosophy for Children, but also a thinking practice that teaches philosophical ways of thinking for adults. It has been observed that today's adults cannot adequately realize correct and consistent thinking due to their distance from philosophical thinking. The aim of this study is to investigate the possibility of philosophical thinking and critical thinking in the philosophy of existence with adults through the P4C method. In the study, the book 'The Boy, the Mole, the Fox and the Horse' was studied within the framework of the problem using the qualitative analysis method, and as a result, positive developments were recorded in philosophical thinking, critical thinking, correct and coherent thinking skills in adults with the P4C method.

Drawing on Hegelrsquo;s claim that lsquo;it belongs to the weakness of our time not to be able to bear the greatness, the immensity of the claims made by the human spirit, to feel crushed before them, and to flee from them faint-heartedrsquo;, this essay explores the possibility of a renewed encounter with Hegelrsquo;s thought. Arguing that it is not the acceptance or rejection of the lessons of Hegelrsquo;s thought that is important, but rather that ever since Hegel, philosophers are challenged to experience philosophy as such as the happening of the spirit of the age. It further asks the question how is it that the spirit of the age might emerge in an otherwise spiritless age? From this perspective the question for us is whether philosophizing today has the power to generate a level of intensity, not so much for the spirit of our own age to emerge clearly and distinctively, but for the spirit of the age to emerge at all. Perhaps, instead, the real issue for those of us who come after Hegel is whether we are strong enough to intensify and withstand the intensity that Hegelrsquo;s thinking has already released. From this perspective to encounter the spirit of the age can be neither to look for it in the developments of the twenty-first century world nor to produce a radically new philosophy. The essay suggests that the fate of those of us who follow the arriving of Hegel, the revolutionary thinker, is to face the challenge of dwelling in his arriving.

Since philosophy is not just theory but also praxis, and such philosophical praxes are historical, then our century requires not only philosophers but also multiple and diverse possibilities to philosophize, as well as a broader characterization of their work profile. Our main objective is to analyze the different perspectives for both philosophical theory and praxis to offer other possibilities of employment in non-conventional working environments in the academic field. To this end, it is necessary to prove that the question regarding the “usefulness” of philosophy is nothing new and that, both the question and the answers are part of the philosophy’s history and its theoretical and practical developments. Likewise, we suggest other philosophical praxis outside the academic world from which it would be possible to explore unconventional working environments for philosophers, identifying the skills required and suggesting profiles in line with current needs and challenges, thus characterizing a job profile of the philosopher of the 21st century. Si la filosofía no es solo teoría, sino también praxis, y dichas praxis filosóficas son históricas, entonces, en nuestro siglo no solo se presenta la necesidad de filósofos y filósofas, sino también de múltiples y diversas posibilidades para filosofar, así como una caracterización más amplia de su perfil laboral. Nuestro propósito fundamental consiste en analizar diversas perspectivas tanto para la teoría como para la praxis filosófica, generando otras posibilidades de inserción en ámbitos laborales no convencionales al mundo académico. Para ello, es necesario demostrar que la pregunta por la "utilidad" de la filosofía no es nada nueva y que tanto ella como las respuestas hacen parte de su historia y de sus desarrollos teóricos y prácticos. Así mismo, anticipamos otras praxis filosóficas marginales al mundo académico a partir de las cuales fuese posible explorar ámbitos laborales no convencionales para los filósofos, identificando las competencias demandadas y sugiriendo perfiles acordes a las necesidades y retos actuales, caracterizando así un perfil laboral del filósofo del siglo XXI. Se filosofia não é somente teoria, mas também práxis, e tais práxis filosóficas são históricas, então em nosso século não há necessidade apenas de filósofos, mas também de múltiplas e diversas possibilidades de filosofar, assim como uma caracterização mais ampla de seu perfil de trabalho. O nosso propósito fundamental consiste em analisar diversas perspectivas tanto para a teoria como para a prática filosófica, gerando outras possibilidades de inserção em âmbitos laborais não convencionais ao mundo académico. Para isso, é necessário demonstrar que a pergunta pela “utilidade” da filosofia não é nada nova e que tanto ela como as respostas fazem parte de sua história e de seus desenvolvimentos teóricos e práticos. Além disso, antecipamos outras práticas filosóficas marginais ao mundo acadêmico a partir das quais fosse possível explorar âmbitos laborais não convencionais para os filósofos, identificando as competências requeridas e sugerindo perfis de acordo com as necessidades e desafios atuais, caracterizando assim um perfil laboral do filósofo do século XXI.

Hoy como en ninguna época anterior resulta incomparable la trascendencia que ha adquirido el desarrollo científico tecnológico en la vida de la sociedad, en todos los ámbitos de su existencia, ese es un hecho imposible de ignorar, y lleva obligatoriamente a una reflexión sobre las implicaciones que plantea tal problemática, para la vida en el planeta. Un mundo que se transforma con una rapidez inusitada como resultado del actuar humano forzosamente debería concretarse en el respeto hacia los valores y derechos esenciales del individuo y de todo lo vivo. No es posible soslayar la responsabilidad social del científico ante sus resultados investigativos, no es posible hoy, hacer ciencia desvinculada de una concepción humanista centrada en el respeto por todo lo vivo y por el valor de la dignidad humana; no es posible desentenderse de la reflexión filosófica que conlleva el tratamiento que implica las consecuencias del desarrollo científico tecnológico cualesquiera sean las esferas del saber que se analice. No obstante, aun cuando pareciera que tal comprensión del tema es admitida por una gran cantidad de estudiosos, resulta significativo observar cómo se encuentran todavía actitudes desdeñosas hacia la necesidad del diálogo entre el pensar filosófico y el quehacer científico, incluso en áreas del conocimiento directamente vinculadas con la vida del hombre como son las ciencias médicas. Esta situación ha motivado el desarrollo de estas líneas con el objetivo de reflexionar sobre la relación entre la Filosofía y la Medicina.

Source-based writing is a common but difficult task in history and philosophy. Students are usually taught how to write a good text in language classes. However, it is also important to address discipline-specificity in writing, a topic likely to be taught by content teachers. In order to design discipline-specific writing instruction, research needs to identify which reading and writing activities during the source-based writing process affect students’ thought process quality and text quality, as assessed by content teachers. We conducted a think-aloud study with 15 (11th grade) students who performed two source-based writing assignments, each representative of its discipline. From the data, we derived 11 activities, which we analyzed for duration, frequency, and time of occurrence. Results showed that the disciplines required different approaches to writing. For philosophy, the writing process was dominant and influenced quality, leading us to conclude that philosophical thinking and writing are intertwined. For history, the planning process appeared to be paramount, but it influenced text quality only and not the quality of the thought process. In other words, historical thinking and writing appear to be separate processes. Our findings can be used to develop strategy instruction that reinforces better writing, adapted to discipline-specific writing processes.

Контрастность в представлении о мире была свойственна философии и искусству в разные исторические времена. Причем в западном мышлении она более развита, чем в восточном. С. Губайдулина ощутила в себе это свойство из-за рождения в русско-татарской семье, с перекрещиванием Запада и Востока. Как типичный «шестидесятник», свидетель Второй мировой войны, она всю жизнь думает о коллизиях в жизни людей, что и ввело контрастность в ее музыку любых жанров. На них основаны симфонические полотна, такие как симфония «Слышу...Умолкло...», «Pro et contra». А в концерте для скрипки «Диалог: Я и Ты» она претворила двойственные идеи философа М. Бубера. Контраст же Запада и Востока стал основой драматургии кантаты «Ночь в Мемфисе», концерта для солирующего исполнителя на ударных инструментах и оркестра с участием певицы «Час души», камерных сочинений «Чет и Нечет», «Сад радости и печали». Губайдулина выработала свою, эффективную систему «консонансов» и «диссонансов» всякого рода, которые приносят ясность всей ткани ее музыки. Масштабным духовным сочинением стала ее оратория «О любви и ненависти» на тексты молитв разных собраний. The contrast in the view of the world is characteristic of philosophy and art in different historical times. Moreover, in Western thinking, it is more developed than in the east. S. Gubaidulina felt this property in herself because of her birth in a Russian-Tatar family, with the crossing of the West and the East. As a typical “sixties,” witness of the Second World War, she thinks all her life about the conflicts in people's lives, which introduced contrast to her music of all genres. They are based on the symphonic canvases-the Symphony “I Hear. Silenced...,” “Pro et contra.” And in the violin concerto “Dialogue: Me and You,” she embodied the dual ideas of the philosopher M. Buber. The contrast of the West and the East became the basis of a dramatic cantata “Night in Memphis,” a concert for solo percussion and orchestra with the participation of the singer for “Hour of the soul,” in chamber works “Even and Odd,” “Garden of joy and sorrow.” Gubaidulina developed her own, effective system of “consonances and dissonances” of all kinds, which bring clarity to the entire texture of her music. A large-scale spiritual composition was her oratorio “On Love and Hate” on the texts of prayers of various congregations

espanolEl presente articulo reporta los hallazgos de un taller virtual de promocion de lectura literaria en una comunidad universitaria de filosofia. El proposito de este fue promocionar la lectura de obras literarias por placer para estimular el quehacer filosofico, a partir de topicos existenciales. La situacion inicial del grupo intervenido mostro que algunos participantes solo practicaban la lectura utilitaria y que los estudios de filosofia no eran su interes primordial. De igual manera, que estos consideraban que los textos filosoficos resultaban dificiles de abordar. Esto exigio la incorporacion de instrumentos que complementaran el gusto por la lectura con la actividad filosofica. Los resultados apuntaron que se pudo tomar conciencia de la importancia de la lectura por placer en los estudios academicos, se favorecio la interpretacion inferencial (preambulo del quehacer filosofico), se suscito el interes por la filosofia y se motivo a la practica de la lectura mediante una tertulia literaria dialogica. EnglishThis article reports the findings obtained from an online reading promotion workshop for university students of philosophy. The purpose of this intervention was to promote reading literary pieces of work for pleasure to stimulate the philosophical thinking practice by reading existential topics. The initial context of this specific group showed that there were some students who just did utilitarian reading and that philosophy studies were not of their main interests. Furthermore, these learners considered philosophical texts difficult to read. This situation demanded to implement instruments that could complement the philosophical tasks with the pleasure to read. The outcomes revealed that most of the participants were more aware of the importance of reading for pleasure while performing the academic process, their inferential interpretation was favoured (preamble to the philosophical practice), their philosophical interest was arosed and they were motivated to have dialogic literary circles.

The text focuses on philosophizing, which is understood as a process or a path leading to knowledge. We support the thesis that philosophical education of children at early school age has a preparatory character and serves to develop certain cognitive attitudes and social behaviours. We present the results of the studies carried out among third grade pupils in a Primary School in Łódź. The inspiration for the implemented change (didactic intervention) was Matthew Lipman’s program: Philosophy for Children, and the concept of the Philosophical Workshop by Aldona Pobojewska. The process of philosophizing among early school age pupils was investigated, and the aim was to identify and describe children’s experiences gained through this method of learning in the classroom. The results show that children’s philosophical analyses are an activity that supports their intellectual independence. The conclusions promote the use of this method in early school education., W tekście koncentrujemy się na filozofowaniu rozumianym jako proces – droga prowadząca do wiedzy. Przyjmujemy tezę, iż edukacja filozoficzna dzieci w młodszym wieku szkolnym ma charakter wstępny, kompetencyjny i służy rozwijaniu określonych postaw poznawczych i zachowań społecznych. Prezentujemy wyniki badań w działaniu zrealizowanych z udziałem uczniów klasy trzeciej szkoły podstawowej w Łodzi. Inspiracją dla wprowadzonej zmiany (dydaktycznego działania interwencyjnego) był program Matthew Lipmana Philosophy for Children oraz koncepcja Warsztatów z dociekań filozoficznych Aldony Pobojewskiej. Przedmiotem badań uczyniono przebieg procesu filozofowania wśród uczniów wczesnej edukacji, zaś celem rozpoznanie i opis dziecięcych doświadczeń nabywanych w trakcie zajęć opartych na tej metodzie uczenia się. Uzyskane wyniki pozwalają zobaczyć w dociekaniach filozoficznych dzieci aktywność prowadzącą do samodzielności intelektualnej i zachęcają do ich wykorzystywania w praktyce edukacyjnej uczniów w młodszym wieku szkolnym.