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  1. Mariana Alvarado (2015). El inspector, un investigador: vestigio de policía en las instituciones educativas mendocinas de fines del Siglo XIX. Childhood and Philosophy 10 (20):445-461.
    En Mendoza, hacia 1883, El Instructor Popular publica en la sección Noticias la creación de la “policía escolar”. El entramado periodístico permite anudar ciertos espacios y ciertas prácticas que oficiarían de parturientas para ese “vigilante secreto” que se configuraba como uno de los pilares del Sistema Educativo emergente. El inspector que alude a las figuras del vigilante y el policía, visibiliza las del político y dirigente, e ilusiona en el consejero y auditor, formador e informador, abre un espacio de engendramiento (...)
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  2. Rodolfo Rezola Amelivia (2014). ¿Se Puede Escribir Una Carta Para Un Aprendiz de Filósofo? Childhood and Philosophy 9 (18):401-421.
    Hay una manera de hablar de los filósofos como de espíritus infantiles que preguntan y cuestionan lo que a los demás les parece obvio, y así se sitúan y nos colocan ante lugares antes insospechados. ¿Se puede ser aprendiz de algo que consiste en ser aprendiz de todo? ¿De todo o de casi todo? ¿También son los filósofos aprendices de lenguas? ¿Pero no las desaprenden porque las tenían ya aprendidas? Lo que parece es que ya hay algo en la pregunta (...)
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  3. Jami L. Anderson (2014). Discipline and Punishment in Light of Autism. In Selina Doran & Laura Botell (eds.), Reframing Punishment: Making Visible Bodies, Silence and De-humanisation.
    If one can judge a society by how it treats its prisoners, one can surely judge a society by how it treats cognitively- and learning-impaired children. In the United States children with physical and cognitive impairments are subjected to higher rates of corporal punishment than are non-disabled children. Children with disabilities make up just over 13% of the student population in the U.S. yet make up over 18% of those children who receive corporal punishment. Autistic children are among the most (...)
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  4. Jami L. Anderson (2013). A Dash of Autism. In Jami L. Anderson Simon Cushing (ed.), The Philosophy of Autism. Rowman & Littlefield.
    In this chapter, I describe my “post-diagnosis” experiences as the parent of an autistic child, those years in which I tried, but failed, to make sense of the overwhelming and often nonsensical information I received about autism. I argue that immediately after being given an autism diagnosis, parents are pressured into making what amounts to a life-long commitment to a therapy program that (they are told) will not only dramatically change their child, but their family’s financial situation and even their (...)
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  5. Júlia de Souza Delibero Angelo (2013). O trabalho do professor de educação infantil. Saberes Em Perspectiva 3 (6):59-64.
    Neste artigo, abordarei, por meio da Teoria Crítica, o processo de construção do trabalho do professor de Educação Infantil no Brasil, fazendo um breve histórico da educação infantil, que tem seu início marcado pelo assistencialismo. Também será abordada a enorme feminilização dessa categoria profissional, que permanece muito forte, por meio do mito da “mãe cuidadora”. Por todo esse histórico, a desvalorização do professor de Educação Infantil é maior do que de professores de outros segmentos. A recente profissionalização e a rotina (...)
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  6. Kelly H. Ball (2009). Producing Populations: Biopolitics, The Family, and Experiences of Queer Foster Youth. Journal of Family Life.
  7. Fernando Bento (2015). Afetividade e Criatividade em Filosofia para Crianças. Childhood and Philosophy 10 (20):383-399.
    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 (...)
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  8. Steinar Bøyum (2004). Philosophical Experience in Childhood. Thinking (3).
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  9. Stephen M. Campbell (2014). Standards for an Account of Children's Well-Being. American Journal of Bioethics 14 (9):19-20.
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  10. Mike Carroll (2009). Children's Spiritual, Moral, Social and Cultural Development: Primary and Early Years, by Tony Eaude. Journal of Moral Education 38 (1):125-127.
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  11. Claudio Almir Dalbosco (2014). Formação Humana E Condição Ontológica da Infância. Childhood and Philosophy 9 (18):245-271.
    Resumo O ensaio reconstrói, na primeira parte, o conceito de descontinuidade da infância como condição ontológica da existência humana, amparando-se na definição desenvolvida por Walter Kohan, em seu livro Infância. Entre educação e filosofia. Procura mostrar, brevemente, o vínculo dessa tese, por um lado, com a noção heideggeriana de ontologia e, por outro, com a concepção foucaultiana de ontologia do presente. No que se refere à Heidegger, retém a noção de temporalização do Dasein como crítica à tradição metafísica ocidental. Essa (...)
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  12. Marie-France Daniel (2013). Relativism: A Threshold for Pupils to Cross in Order to Become Dialogical Critical Thinkers. Childhood and Philosophy 9:43-62.
    According to a number of international organizations such as UNESCO, the development of critical thinking is fundamental in youth education. In general, critical thinking is recognized as thinking that doubts and evaluates principles and facts. We define it as essentially dialogical, in other words constructive and responsible. And we maintain that its development is essential to help youngsters make enlightened decisions and adequately face up to the challenges of everyday living. Our recent analyses of exchanges among pupils who benefited from (...)
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  13. Andrew Divers (2014). Children and Developed Agency. Childhood and Philosophy 9 (18):225-244.
    That we treat children differently from adults is clear. The attitude of increased paternalistic standards can be seen in a number of cases – be it the rights which children have in terms of medical treatment, decisions about their lives which are left up to parents or guardians, or the prohibition of certain activities before a certain age. However, we can only treat ‘children as children’ if we can prove that this stands in great enough distinction from the adult. Either (...)
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  14. Robert D. Enright (1981). A Classroom Discipline Model for Promoting Social Cognitive Development in Early Childhood. Journal of Moral Education 11 (1):47-60.
    Abstract Two first grade teachers were trained in the use of a social cognitive model developed by the present author. The teachers were instructed to use the model in the naturalistic context of the classroom whenever interpersonal difficulties arose in order to increase the students? levels of interpersonal conceptions and social problem solving abilities. For the first 11 weeks, Class 1 was an experimental condition and Class 2 was a control. After the 11 week period, Class 1 was higher than (...)
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  15. Joanne Faulkner (2012). Innocents and Oracles: The Child as a Figure of Knowledge and Critique in the Middle-Class Philosophical Imagination. Critical Horizons 12 (3):323 - 346.
    This paper argues that the figure of the child performs a critical function for the middle-class social imaginary, representing both an essential “innocence” of the liberal individual, and an excluded, unconscious remainder of its project of control through the management of knowledge. While childhood is invested with affect and value, children’s agency and opportunities for social participation are restricted insofar as they are seen both to represent an elementary humanity and to fall short of full rationality, citizenship and identity. The (...)
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  16. Janet Felshin (1967). Perspectives and Principles for Physical Education. New York, Wiley.
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  17. Natalie Fletcher (2015). Authoring and Facilitating Affect. The Philosophical Novel as a Liberating Form of Affective Labour. Childhood and Philosophy 10 (20):331-355.
    This article focuses on the notion of affectivity, which over the last few decades has become an increasingly popular lens through which to study various themes in the humanities and social sciences, notably with respect to labour. The notion of “affective labour” has been deemed to encompass both work that requires emotional investment and work that is intended to produce emotional responses yet explorations of such work, though varied in schope, have generally not widened their breadth to include the field (...)
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  18. Andrew Franklin-Hall (2013). On Becoming an Adult: Autonomy and the Moral Relevance of Life's Stages. Philosophical Quarterly 63 (251):223-247.
    What is it about a person's becoming an adult that makes it generally inappropriate to treat that person paternalistically any longer? The Standard View holds that a mere difference in age or stage of life cannot in itself be morally relevant, but only matters insofar as it is correlated with the development of capacities for mature practical reasoning. This paper defends the contrary view: two people can have all the same general psychological attributes and yet the mere fact that one (...)
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  19. Andrew Franklin-Hall (2012). Norvin Richards, The Ethics of Parenthood. Journal of Value Inquiry 46 (1):117-121.
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  20. Roberto Franzini Tibaldeo (2014). REFRAMING AND PRACTICING COMMUNITY INCLUSION: THE RELEVANCE OF PHILOSOPHY FOR CHILDREN. Childhood and Philosophy 10 (20):401-420.
    I wish to carry out a philosophical inquiry into contemporary intercultural public spheres. The thesis I will support is that the achievement of inclusive public spheres (namely, with respect to our European and Western experience, the accomplishment of democracy) largely depends on one’s willingness and capacity to foster an “appreciation of diversities” by first, enhancing policies and forms of cooperation between the citizens’ emotional and motivational resources, and then enhancing their cognitive competences. More specifically, my proposal is to understand such (...)
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  21. Jennifer J. Freyd (1994). Betrayal Trauma: Traumatic Amnesia as an Adaptive Response to Childhood Abuse. Ethics and Behavior 4 (4):307 – 329.
    Betrayal trauma theory suggests that psychogenic amnesia is an adaptive response to childhood abuse. When a parent or other powerful figure violates a fundamental ethic of human relationships, victims may need to remain unaware of the trauma not to reduce suffering but rather to promote survival. Amnesia enables the child to maintain an attachment with a figure vital to survival, development, and thriving. Analysis of evolutionary pressures, mental modules, social cognitions, and developmental needs suggests that the degree to which the (...)
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  22. Karin Fry (2015). Lyotard and the Philosopher Child. Childhood and Philosophy 10 (20):233-246.
    Jean-François Lyotard’s description of the philosopher uses a metaphor comparing the philosopher to the child. This article traces the use of the child metaphor in relation to philosophy throughout Lyotard’s work. In general, the historical problem with philosophy for Lyotard is that it has been understood as involving maturity, mastery, and adulthood. While the stereotype of the wise philosopher might suggest a mature expert who knows all, Lyotard rejects this view. For Lyotard, the philosopher is the child who seeks answers, (...)
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  23. Steven Gerencser (2003). The Moral and Political Status of Children. Contemporary Political Theory 2 (3):363-365.
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  24. Anca Gheaus (2015). Unfinished Adults and Defective Children: On the Nature and Value of Childhood. Journal for Ethics and Social Philosophy 9 (1):1-21.
    Traditionally, most philosophers saw childhood as a state of deficiency and thought that its value was entirely dependent on how successfully it prepares individuals for adulthood. Yet, there are good reasons to think that childhood also has intrinsic value. Children possess certain intrinsically valuable abilities to a higher degree than adults. Moreover, going through a phase when one does not yet have a “self of one’s own,” and experimenting one’s way to a stable self, seems intrinsically valuable. I argue that (...)
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  25. Anca Gheaus (2014). The 'Intrinsic Goods of Childhood' and the Just Society. In Alexander Bagattini & Colin Macleod (eds.), The Nature of Children's Well-being: Theory and Practice. Springer.
    I distinguish between three different ideas that have been recently discussed under the heading of 'the intrinsic goods of childhood': that childhood is itself intrinsically valuable, that certain goods are valuable only for children, and that children are being owed other goods than adults. I then briefly defend the claim the childhood is intrinsically good. Most of the chapter is dedicated to the analysis, and rejection, of the claim that certain goods are valuable only for children. This has implications about (...)
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  26. Anca Gheaus (2012). The Right to Parent One's Biological Baby. Journal of Political Philosophy 20 (4):432-455.
    This paper provides an answer to the question why birth parents have a moral right to keep and raise their biological babies. I start with a critical discussion of the parent-centred model of justifying parents’ rights, recently proposed by Harry Brighouse and Adam Swift. Their account successfully defends a fundamental moral right to parent in general but, because it does not provide an account of how individuals acquire the right to parent a particular baby, it is insufficient for addressing the (...)
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  27. Anca Gheaus (2011). Arguments for Nonparental Care for Children. Social Theory and Practice 37 (3):483-509.
    I review three existing arguments in favor of having some childcare done by nonparents and then I advance five arguments, most of them original, to the same conclusion. My arguments rely on the assumption that, no matter who provides it, childcare will inevitably go wrong at times. I discuss the importance of mitigating bad care, of teaching children how to enter caring relationships with people who are initially strangers to them, of addressing children's structural vulnerability to their caregivers, of helping (...)
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  28. Marta Giménez-dasí, Laura Quintanilla & Marie-France Daniel (2013). Improving Emotion Comprehension and Social Skills in Early Childhood Through Philosophy for Children. Childhood and Philosophy 9:63-89.
    The relationship between emotion comprehension and social competence from very young ages has been addressed in numerous studies in the field of developmental psychology. Emotion knowledge in childhood seems to have its roots in the conversations and explanations children hear about what emotions are and how to manage them. Given that behavioral interventions often do not achieve medium-term improvements or generalization to other contexts, this study evaluates the results of an intervention using the Thinking Emotions program. This program uses Philosophy (...)
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  29. Leoni Maria Padilha Henning & Andressa Coelho Righi de Carvalho (2014). Análise Dos Conceitos de Inacabamento Freiriano E Crescimento Deweyano Para a Infância Em Processo Formativo. Childhood and Philosophy 9 (18):297-318.
    Este trabalho parte de algumas considerações das perspectivas antropológicas de Paulo Freire e John Dewey, tomando o primeiro autor como um leitor do segundo, pelo menos por via indireta através de Anísio Teixeira, focalizando basicamente duas noções fundamentais: o inacabamento freiriano e o crescimento deweyano. Discutindo detalhes e consequências teóricas desses conceitos para a educação, utilizamos as críticas dos autores em relação à educação bancária e/ou tradicional para apresentar os argumentos que foram elaborados em favor de uma nova educação. Foi (...)
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  30. Sue Ellen Henry (2013). Bodies at Home and at School: Toward a Theory of Embodied Social Class Status. Educational Theory 63 (1):1-16.
    Sociology has long recognized the centrality of the body in the reciprocal construction of individuals and society, and recent research has explored the influence of a variety of social institutions on the body. Significant research has established the influence of social class, child-rearing practices, and variable language forms in families and children. Less well understood is the influence of children's social class status on their gestures, comportment, and other bodily techniques. In this essay Sue Ellen Henry brings these two areas (...)
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  31. Gail D. Heyman, Lalida Sritanyaratana & Kimberly E. Vanderbilt (2013). Young Children's Trust in Overtly Misleading Advice. Cognitive Science 37 (4):646-667.
    The ability of 3- and 4-year-old children to disregard advice from an overtly misleading informant was investigated across five studies (total n = 212). Previous studies have documented limitations in young children's ability to reject misleading advice. This study was designed to test the hypothesis that these limitations are primarily due to an inability to reject specific directions that are provided by others, rather than an inability to respond in a way that is opposite to what has been indicated by (...)
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  32. Viktor Johansson (2011). 'In Charge of the Truffula Seeds': On Children's Literature, Rationality and Children's Voices in Philosophy. Journal of Philosophy of Education 45 (2):359-377.
    In this paper I investigate how philosophy can speak for children and how children can have a voice in philosophy and speak for philosophy. I argue that we should understand children as responsible rational individuals who are involved in their own philosophical inquiries and who can be involved in our own philosophical investigations—not because of their rational abilities, but because we acknowledge them as conversational partners, acknowledge their reasons as reasons, and speak for them as well as let them speak (...)
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  33. Donncha Kavanagh, Kieran Keohane & Carmen Kuhling (eds.) (2011). Organization in Play. Peter Lang.
    Introduction : playing with play -- Child's play : childhood and "the lack" in organizational discourse -- Playful representations of work -- Dance as play and work : images of organization in Irish dance -- Talk and silence : playing with silence as an organizational resource -- Playing the fool : the university as fool -- Play and madness in the market -- Playing business : gambling and "casino capitalism".
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  34. Arie Kizel (2015). Life Goes on Even If There’s a Gravestone”: Philosophy with Children and Adolescents on Virtual Memorial Sites. Childhood and Philosophy 10 (20):421-443.
    All over the Internet, many websites operate dealing with collective and personal memory. The sites relevant to collective memory deal with structuring the memory of social groups and they comprise part of “civil religion”. The sites that deal with personal memory memorialize people who have died and whose family members or friends or other members of their community have an interest in preserving their memory. This article offers an analysis of an expanded philosophical discourse that took place over a two-year (...)
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  35. Takashi Koizumi (1989). The Attitudes of Japanese Children and the Effects of Parental Behaviour. Journal of Moral Education 18 (3):218-231.
    Abstract This study considers the characteristic isolation of Japanese children today and examines the effect that parents are ?able to be respected? (erai) or ?not able to be respected? (erakunai) has upon their children.
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  36. Hugh LaFollette (1998). Circumscribed Autonomy: Children, Care, and Custody. In Uma Narayan & Julia Bartkowiak (eds.), Having and Raising Children. Penn State University Press.
    For many people the idea that children are autonomous agents whose autonomy the parents should respect and the state should protect is laughable. For them, such an idea is the offspring of idle academics who never had, or at least never seriously interacted with, children. Autonomy is the province of full fledged rational adults, not immature children. It is easy to see why many people embrace this view. Very young children do not have the experience or knowledge to make informed (...)
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  37. Hugh LaFollette (1980). Licensing Parents. Philosophy and Public Affairs 9 (2):182-197.
    In this essay I shall argue that the state should require all parents to be licensed. My main goal is to demonstrate that the licensing of parents is theoretically desirable, though I shall also argue that a workable and just licensing program actually could be established.
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  38. Jimmy Alfonso Licon (2012). The Immorality of Procreation. Think 11 (32):85-91.
    In this paper, I argue the practice of procreation is immoral regardless of the consequences of human presence such as climate change and overpopulation; the lack of consent, interests and moral desert on the part of nonexistent individuals means someone could potentially suffer in the absence of moral justification. Procreation is only morally justified if there is some method for acquiring informed consent from a non-existent person; but that is impossible; therefore, procreation is immoral.
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  39. M. Lydiat (1974). Parental Attitudes and the Moral Development of Children. Journal of Moral Education 3 (3):271-281.
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  40. Eva Marsal & Takara Dobashi (2013). Wer verdient respekt?: Deutsche Kinder philosophieren in dialogen und zeichnungen über den begriff „respekt“. Childhood and Philosophy 9:129-151.
    In unserem Beitrag möchten wir zunächst auf die kategoriale Einordnung des philosophischen Begriffs “Respekt” eingehen und danach zeigen, wie Kinder in der philosophischen Community of Inquiry mit Problemen umgehen, die mit dem Begriffsfeld „Respekt“ verbunden sind. Aus dem breiten Angebot der dabei entwickelten Kategorie möchten wir auf der einen Seite die Kategorie „eine epistemische und moralische Tugend“ herausgreifen und auf der anderen Seite die Kategorie „ein Gefühl“ und zeigen, dass der philosophische Begriff “Respekt” als „Respekt vor jemand oder etwas“, sich (...)
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  41. Ekkehard Martens (2009). (Germany) Pleasure in Philosophizing—Not Just for Children. In Eva Marsal, Takara Dobashi & Barbara Weber (eds.), Children Philosophize Worldwide: Theoretical and Practical Concepts. Peter Lang. 9--219.
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  42. Silmara Lídia Marton & Dagmar de Mello E. Silva (2015). Escutando crianças: o que elas nos deram a pensar? Childhood and Philosophy 10 (20):267-282.
    Este artigo resulta das experiências vividas no decorrer da realização de nosso trabalho de "filosofia com crianças", que se apresentou a nós como uma rica experiência de pensamento. As crianças nos possibilitaram vislumbrar a filosofia como condição imanente ao infante, o que implica no encontro de si com o outro e na criação de novas formas de ser e estar no mundo. Atentamos para o fato de que a escuta da infância passa necessariamente pelo ato de parar para escutar a (...)
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  43. Junot Cornélio Matos (2014). O Perguntar Filosófico Das Infâncias. Childhood and Philosophy 9 (18):363-379.
    O artigo se ampara na perspectiva da filosofia socrática de diálogo permanente na busca do conhecimento que a ninguém pertence e não se oferece de maneira plena e definitiva. A partir dão, tenta discutir uma possibilidade de compreensão da categoria criança e infância partindo do pressuposto que os contextos sociopolíticos diversos não permitem uma compreensão unívoca e, por isso, utiliza o termo infâncias. Faz, inicialmente, uma abordagem da antropológica com a premissa da inconclusão do ser humano e seu perene processo (...)
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  44. Gareth Matthews, The Philosophy of Childhood. Stanford Encyclopedia of Philosophy.
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  45. Fawn M. McNeil-Haber (2004). Ethical Considerations in the Use of Nonerotic Touch in Psychotherapy with Children. Ethics and Behavior 14 (2):123 – 140.
    Although touch frequently occurs in psychotherapy with children, there is little written on the ethical considerations of therapeutic touch. Because physical contact does occur, therapists must consider if, how, and when it is used, for both their clients' safety and their own. In this review, I further develop the issues suggested by Aquino and Lee (2000) in the use of nurturing touch in therapy by considering many types of touch that occur in psychotherapy with children; the possible positive role of (...)
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  46. Maria Miraglia (2014). Philosophy for Children and Territorial Educational Laboratories: A Succeed Experiment. Childhood and Philosophy 9 (18):381-400.
    The article examines the need to increase an education toward the development of complex thinking in urban areas where there is a considerable amount of social unrest. The school often fails to bridge the gap between educator/education and learner and this happens in particular when it comes to kids ‘disadvantaged’. The P4C is a pedagogical method that can heal this divide, inter alia, through its dialogic practice. The practice of philosophy can became a way to bridge the sense of fragmentation (...)
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  47. Felix Garcia Moriyon (2014). Metaphors of the Teaching of Philosophy. Childhood and Philosophy 9 (18):345-361.
    In order to theorize about the nature and scope of the philosophical reflection, philosophers have used a wide array of metaphors and analogies, from Plato's cave to Wittgenstein “family resemblances”. This paper reviews some of those metaphors and discusses what they show about the nature of philosophy, and most important, about the teaching of philosophy. It is not enough to be in favour of the presence of philosophical dialogue or to demand a specific philosophical subject matter in the curriculum of (...)
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  48. Constance L. Mui & Julien S. Murphy (2003). Enduring Freedom: Globalizing Children's Rights. Hypatia 18 (1):197-203.
    : Events surrounding the September 11 terrorist attacks on the United States raise compelling moral questions about the effects of war and globalization on children in many parts of the world. This paper adopts Sartre's notion of freedom, particularly its connection with materiality and intersubjectivity, to assess the moral responsibility that we have as a global community toward our most vulnerable members. We conclude by examining important first steps that should be taken to address the plight of children.
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  49. Amy Mullin (2010). Filial Responsibilities of Dependent Children. Hypatia 25 (1):157 - 173.
    The ensting literature on filial morality has an important gap. It explores responsibilities adult children have toward their elderly parents, and ignores questions about responsibilities of dependent children. Filling this gap involves specifying what competent and morally decent social parents can kgitimately expect from children. I argue that it is appropriate to expect and encourage young dependent children to demonstrate cooperation, mutuality, and trust, along with gratitude and reciprocity of value.
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  50. Uma Narayan & Julia Bartkowiak (eds.) (1998). Having and Raising Children. Penn State University Press.
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