Philosophy for Children: Community of Inquiry

In this paper, I introduce the narrow-sense and wide-sense conceptions of the community of inquiry (Sprod, 2001) as a way of understanding what is meant by the phrase ‘converting the classroom into a community of inquiry.’ The wide-sense conception is the organising or regulative principle of scholarly communities of inquiry and a classroom-wide ideal for the reconstruction of education. I argue that converting the classroom into a community of inquiry requires more than following a specific procedural method, and, therefore, that (...) the wide-sense conception must inform the narrow-sense community of inquiry, as it provides the pedagogical guidelines for classroom practice. This is followed by a discussion on the dual role of the teacher as facilitator and co-inquirer in mediating between the two conceptions of the community of inquiry. Finally, I look at three different interpretations of John Dewey’s educational theory and practice that underpins philosophy for children. I conclude that without an understanding of the relationship between the two conceptions of the community of inquiry to guide the larger aims of an education that supports democratic ways of life, the teacher’s role remains unclear. (shrink)

From its inception, philosophy for/with children (P4wC) has sought to promote philosophical discussion with children based on the latter’s own questions and a pedagogic method designed to encourage critical, creative, and caring thinking. Communities of inquiry can be plagued by power struggles prompted by diverse identities, however. These not always being highlighted in the literature or P4wC discourse, this article proposes a two-stage model for facilitators as part of their ethical responsibility. In the first phase, they should free themselves from (...) assumptions and closed-mindedness. They should liberate themselves from pedagogy of fear and “banking education” in order to act freely in an educational space characterized by improvisation that cultivates participation of the children. Here, the text is based on normalizing education principles, counter-education and diasporic-education approaches in order to ensure openness and inclusiveness. In the second, they should embrace enabling-identity views and practices in order to make the community of inquiry as identity-broad and -rich as possible, recognizing and legitimizing the participants’ differences. Here, the text is based on principles such as recognizing power games as part of the community, ensuring multi-narratives human environment and enabling epistemic justice in order to ensure perspectival multiplicity, multiple identities, and the legitimization of difference characterized by pedagogy of search. (shrink)

In recent years, the educational-system development specialization of the MA program in the University of Haifa’s Faculty of Education has held an annual seminar on Philosophy for/with Children (P4wC). Under my guidance, Jewish, Muslim, Christian, Druze, and Circassian students have formed a group embodying a living and breathing dialogical space. Despite the global spread of P4wC principles following the emergence of the P4C movement promoted by the International Council of Philosophical Inquiry and its practice in dozens of national and regional (...) centers, neither approach is formally taught in Israeli universities and colleges. Both thus remain outside the pedagogical mainstream, the University of Haifa—where I teach—being the only institution at which they can be studied at an MA level. I have also established the Israeli Academic Forum for Philosophy with Children, which conducts seminars and offers professional development, etc. (shrink)

This article examines the possibility of philosophizing about mathematics with children. It aims at outlining the nature of the practice of philosophy of mathematics with children in a mainly theoretical and exploratory way. First, an attempt at a definition is proposed. Second, I suggest some reasons that might motivate such a practice. My thesis is that one can identify an intrinsic as well as two extrinsic goals of philosophizing about mathematics with children. The intrinsic goal is related to a presumed (...) inherent importance of presenting children with some philosophical questions about mathematics. The extrinsic goals consist of first the positive effects such a practice can have on mathematical learning and abilities and second the fostering of children's understanding of philosophical method of inquiry and thinking and therefore of their philosophical thinking competences. Third, some examples found in the literature of previously developed ways of practising philosophy of mathematics with children are presented. This article aims at giving a general outlining picture of the issues surrounding the practice of philosophy of mathematics with children and should therefore be read as an encouragement to further development and studies. (shrink)

In Community of Inquiry with Ann Margaret Sharp: Childhood, Philosophy and Education is the first in a series edited by Maughn Gregory and Megan Laverty, Philosophy for Children Founders, and is a major contribution to the literature on philosophy in schools. It draws attention to an author and practitioner who was largely responsible for the development of scholarship on the community of inquiry, who co-founded the Institute for the Advancement of Philosophy for Children (IAPC), and who undeniably made a significant (...) contribution to philosophy for/with children as a global movement. For anyone familiar with Philosophy for Children, they would, no doubt, also be familiar with its founder Matthew Lipman. However, not always acknowledged is that Ann Margaret Sharp, a philosopher of education, was also one of its pioneers who collaborated with Lipman to develop a theory and practice of the community of inquiry as a collaborative pedagogy and method for Philosophy with Children, as well as a pre-college curriculum. Also, not widely known is that the term ‘community of inquiry’ first appeared in an article co-authored by Lipman and Sharp (1978). Lipman credited Sharp with reconstructing the Peircean/Buchlerian notion of community of inquiry into a model of educational practice. Together they extensively developed the community of inquiry as an approach to teaching, said to transform the structure of the classroom in fundamental ways. Gregory and Laverty set the record straight regarding Sharp’s involvement in the development and success of Philosophy for Children as a school program and worldwide movement. Both editors are highly qualified for a project like this. Between them they have written numerous articles, book chapters and books and have co-edited books on philosophy of education, particularly philosophy for/with children. They are also well-respected practitioners who have collaborated with Sharp. (shrink)

Apresentamos um trabalho composto por um conjunto de reflexões nascidas em tempos e espaços distintos. A maior parte dos capítulos retoma textos já publicados, mas que foram repensados e reescritos a partir do que hoje vemos. Outros só agora se tornam dia. Paralelamente à escolha dos textos, à depuração da escrita e ao afinamento da redação, um outro exercício emergiu: pensar cada capítulo como evento de um processo cujo dinamismo próprio não se deixa fixar. Os textos mostraram-se, então, como inscrições (...) provisórias, fotografias que captaram certos contornos de uma continuidade, formas instantâneas fotografadas numa transição permanente. O mesmo é dizer que, tendo nascido em tempos distintos e com espaços próprios, os textos são ações em processo, rastos de uma mudança: o estar-em-viagem que foi emergindo. (shrink)

While Philosophy for/with Children (P4wC) provides a better alternative to the usual ‘banking’ model of education, questions have been raised regarding its applicability in non-western contexts. Despite its adherence to the ideals of democratic dialogue, not all members of a Community of Inquiry (COI) will be disposed to participate in the inquiry, not because they are incapable of doing so, but because they are positioned inferiorly within the group thereby affecting their efforts to speak out on topics that are meaningful (...) to them. In this article, I claim that it is essential to integrate positionality in P4wC research/practice. Aside from its role in helping a practitioner/researcher choose the appropriate method and materials that match the unique contexts of children, it also increases one’s awareness of the subtle forms of epistemic injustice that could leak in the COI, as well as the other subtle ways in which children are marginalized. In this regard, a P4wC researcher/practitioner must have a higher degree of sensitivity towards her positionality as this inevitably gets entangled with the positionality of children. I present some ‘areas’ in which the importance of positionality in the COI manifests, namely, restructuring classroom power relations, navigating a multi-ethnic classroom, facilitating meaning-making, and modeling reflective thinking. (shrink)

This article examines the relationship between Philosophy for/with Children and democracy from both theoretical and empirical perspectives. The first half of the article draws on the theory of deliberative democracy to identify some democratic aspects of Philosophy for/with Children. The second half of the article empirically investigates the way in which we can practice Philosophy for/with Children as a practice of deliberative democracy. To this end, the article illustrates the classroom activity designed by the authors, the aim of which is (...) to enable students and teachers to visually share the phenomenon of “preference change” and “consensus-making.” Drawing on the empirical findings, the article explains theory, method, practice and democratic contributions of the activity. (shrink)

In this chapter we discuss the role of what we call "reasonableness" in a philosophy summer camp held at Southern Utah University. "Reasonableness," as we call it, is a more narrowly prescribed form of rationality - indeed one can be rational but unreasonable, but not the other way around. We discuss the importance and value of introducing philosophy to students before they get to college, and describe some of the challenges we face in introducing students in SW Utah to philosophy.

Engineering and technology aim to lead a better life for people. But the meaning of “better” is highly contested in modern democratic societies where different citizens have different cultures and values. Engineers, as one of the citizens in such societies, are also living in multicultural and multi-value settings, and therefore they need to be responsible for such diversity when they engage in technological developments. Therefore, in engineering education, it is necessary to aim at not only acquiring the specialized technological knowledge (...) but also cultivating citizenship. By citizenship, it refers to a set of abilities to communicate and care for people with respect by taking into account different opinions and expertise of others. Nevertheless, this has not been emphasized much in engineering education in Japan. For example, even in the class of engineering ethics, emphasis is placed more on the acquisition of textbook-based knowledge and virtue of problem cases, and less on abilities to discuss freely and gently. Then, in general education of NIT we have conducted a dialogue-based educational program where learners/students ask questions, listen together and discuss with others. This program is designed based upon so-called Philosophy for/with Children (P4C). Matthew Lipman, one of the founders of P4C, defined the primary aim of P4C as multidimensional- thinking: critical thinking, creative thinking, and caring thinking. In addition, this multidimensional- thinking may, according to many P4C scholars, have a potential of creating active citizenry. The discussion by P4C has three characteristics as follows: 1) People make a circle in the classroom and create a space where students can feel an emotional and intellectual “safety”. 2)Questions being discussed is proposed by students themselves based on their interests, not by teachers 3) Rather than rushing to reach a conclusion, students are asked to concentrate on listening to the differences between each other. This paper begins by explaining what P4C is and why/how P4C is suitable for citizenship education, and then the following sections show our P4C classes in NIT (Tokyo and Ube) and learner's responses. Finally, we claim that the “community of inquiry” created through P4C can prevent the “self- righteousness” of engineers. (shrink)

Philosophy in schools in Australia dates back to the 1980s and is rooted in the Philosophy for Children curriculum and pedagogy. Seeing potential for educational change, Australian advocates were quick to develop new classroom resources and innovative programs that have proved influential in educational practice throughout Australia and internationally. Behind their contributions lie key philosophical and educational discussions and controversies which have shaped attempts to introduce philosophy in schools and embed it in state and national curricula. Drawing together a wide (...) range of eminent scholars and practitioners in the field of educational philosophy, this anthology, the first of its kind, provides not only a historical narrative, but an opportunity to reflect on the insights and experiences of the authors that have made history. The collection is divided into three parts. The overarching theme of Part I is the early years of Philosophy for Children in Australia and how they informed the course that the ‘philosophy in schools movement’ would take. Part II focuses on the events and debates surrounding the development and production of new materials, including arguments for and against the suitability of the original Philosophy for Children curriculum. In Part III, key developments relating to teaching philosophy in schools are analysed. This collection of diverse views, critical appraisals, and different perspectives of historical currents is intended to stimulate thought-provoking questions about theory and practice, and to increase general awareness both nationally and internationally of the maturation of philosophy in schools in Australia. It is also intended to encourage readers to identify emerging ideas and develop strategies for their implementation. (shrink)

Philosophy in schools in Australia dates back to the 1980s and is rooted in the Philosophy for Children curriculum and pedagogy. Seeing potential for educational change, Australian advocates were quick to develop new classroom resources and innovative programs that have proved influential in educational practice throughout Australia and internationally. Behind their contributions lie key philosophical and educational discussions and controversies which have shaped attempts to introduce philosophy in schools and embed it in state and national curricula. -/- Drawing together a (...) wide range of eminent scholars and practitioners in the field of educational philosophy, this anthology, the first of its kind, provides not only a historical narrative, but an opportunity to reflect on the insights and experiences of the authors that have made history. The collection is divided into three parts. The overarching theme of Part I is the early years of Philosophy for Children in Australia and how they informed the course that the ‘philosophy in schools movement’ would take. Part II focuses on the events and debates surrounding the development and production of new materials, including arguments for and against the suitability of the original Philosophy for Children curriculum. In Part III, key developments relating to teaching philosophy in schools are analysed. -/- This collection of diverse views, critical appraisals, and different perspectives of historical currents is intended to stimulate thought-provoking questions about theory and practice, and to increase general awareness both nationally and internationally of philosophy in schools in Australia. It is also intended to encourage readers to identify emerging ideas and develop strategies for implementation. (shrink)

Following Lévinas, for whom the Bergsonian defense of duration beyond time that is merely chronological corresponds to the release of terror of a world where novelty is impossible, this article proposes, in the field of philosophy for children, a thought exercise beyond what is known and mastered, that upsets the comfortable and habitual rhythms of the predictable and dislodges itself from naturally accepted ideas. Starting from the intersection of the Bergsonian concepts of possibility and temporality, we propose promoting collaborative, problematizing (...) dialogue in an educational setting. We do so by dividing our reflection into two lines of thought, which we formulate as guiding questions: Is time possible in the community of philosophical inquiry? Is there time for the possible in the community of philosophical inquiry? Using the Bergsonian notions of time and possible like photographic lenses through which light is captured, we are interested in problematizing the practice of philosophical dialogue with children, specifically the preparation and the development of activities in a community of philosophical inquiry. (shrink)

In the world of Philosophy for Children, the word “method” is found frequently in its literature and in its practitioner’s handbooks. This paper focuses on the idea of community of philosophical inquiry as P4C’s methodological framework for educational purposes, and evaluates that framework and those purposes in light of the question, what does it mean to bring children and philosophy together, and what methodological framework, if any, is appropriate to that project? Our broader aim is to highlight a problem with (...) regards to the concept of method in P4C, and to question the consequences of that concept in the practice of philosophical dialogue with children. To better situate the concept of method within P4C, we will identify two different historical understandings—represented by Rene Descartes and Hans Georg Gadamer—of the concept, and suggest new possibilities for understanding philosophical practice with children in light of their difference. (shrink)

In this article, I propose to integrate indigenous knowledges in the Philosophy for/with Children theory and practice. I make the claim that it is possible to treat indigenous knowledges, not only as topics for philosophical dialogues with children but as presuppositions of the philosophical activity itself within the Community of Inquiry. Such integration is important for at least three (3) reasons: First, recognizing indigenous ways of thinking and seeing the world informs us of other non-dominant forms of knowledges, methods to (...) produce knowledge and criteria to determine knowledge. Second, the dominance of western standards of producing and determining knowledge, especially in non-western societies, needs to be reduced, balanced and informed by local knowledges and experiences. And third, indigenous knowledges reinforce a culturally responsive P4wC that responds to the challenges arising in multicultural and ethnically diverse classrooms. There are two (2) possible intersections where such integration may take place, namely: a) Epistemology, where I claim that the integration of a “presentational epistemology” immanent in indigenous patterns of thinking provides a counterweight to Lipman’s strong adherence to analytic-representational epistemology, and b) Pedagogy, which takes shape in an “indigenized” Community of Inquiry that highlights the values of interconnectedness, situatedness and relationality. (shrink)

The use of WhatsApp as a means of communication is widespread amongst today‘s youth, many of whom spend hours in virtual space, in particular during the evenings and nighttime in the privacy of their own homes. This article seeks to contribute to the discussion of the dialogical language and ―conversations‖ conducted in virtual-space encounters and the way in which young people perceive this space, its affect on them, and their interrelations within it. It presents the findings of a study based (...) on a community of philosophical inquiry in which young adults students discussed the ―I‖ and ―Thou‖ (the other) and the interaction between them in a WhatsApp community. The results evince that the youth related to the virtual space in very similar fashion to Buber‘s ―I-Thou‖ concept, the language they employed to describe what happened in it enabling an expansion of the conceptualization and research language to an ―I-Space-Thou‖ model. (shrink)

In the world of Philosophy for Children, the word “method” is found frequently in its literature and in its practitioner’s handbooks. This paper focuses on the idea of community of philosophical inquiry as P4C’s methodological framework for educational purposes, and evaluates that framework and those purposes in light of the question, what does it mean to bring children and philosophy together, and what methodological framework, if any, is appropriate to that project? Our broader aim is to highlight a problem with (...) regards to the concept of method in P4C, and to question the consequences of that concept in the practice of philosophical dialogue with children. To better situate the concept of method within P4C, we will identify two different historical understandings—represented by Rene Descartes and Hans Georg Gadamer—of the concept, and suggest new possibilities for understanding philosophical practice with children in light of their difference. (shrink)

In Philosophy for Children (P4C), consensus-making is often regarded as something that needs to be avoided. P4C scholars believe that consensus-making would dismiss P4C’s ideals, such as freedom, inclusiveness, and diversity. This paper aims to counteract such assumptions, arguing that P4C scholars tend to focus on a narrow, or universal, concept of “consensus” and dismiss various forms of consensus, especially what Niemeyer and Dryzek (2007) call meta-consensus. Meta-consensus does not search for universal consensus, but focuses on the process by which (...) people achieve various non-universal forms of consensus, such as agreement on the value of opponents’ normative view or agreement on the degree to which they accept opponents’ view. This paper argues that such meta-consensus is a key part of what Clinton Golding (2009) calls “philosophical progress,” which is the essential element that makes inquiry philosophical. In other words, without meta-consensus and philosophical progress, inquiry ends in merely conversation or antagonistic talk. Drawing on the example of P4C conducted with Japanese students, this paper shows how meta-consensus is achieved in the community of philosophical inquiry and how it contributes to make inquiry philosophical. (shrink)

As the purpose of this book is to open dialogue, we draw no conclusions. Instead, reflecting on the theoretical and practical implications that arise from each chapter, we offer some reflection through an exploration of the ways in which Australia has broadened discussions on P4C. In addition, we situate our discussion in contemporary global issues relevant to education and schooling: gender stereotyping, bias and language; Aboriginal philosophy; environmental education; and sexuality, adolescence and discrimination. As a community of children, adolescents and (...) adults, philosophers and educators, as well as citizens, we have an opportunity to contribute educationally to an inquiring society. (shrink)

Here is an example using a picture book story: A New House, in Grasshopper on the Road: by Arnold Lobel Grasshopper sees an apple on top of a hill and decides, yum! lunch, as he takes a big bite out of the apple. This, however, causes the apple to start rolling down the hill. Grasshopper hears a voice inside the apple, telling him to keep his house from being destroyed as it is rolling down the hill. My bathtub is in (...) the living room; my bed is in the kitchen. Grasshopper is trying to catch the apple, as it is rolling faster and faster down the hill. In the end it crashes into a tree at the bottom of the hill and is smashed into a hundred pieces. Luckily, it is an apple tree, and Worm has decided to find a new house to live in, one without a big bite in it, either. The question is, should Worm be angry at Grasshopper? The children often agree that he shouldn’t be angry. Grasshopper didn’t mean to hurt Worm and destroy his home. The aporia question is, isn’t Worm justified in being angry at Grasshopper for destroying his home, even though it was an accident? Should I be angry with someone who hurt me, even if it is not done on purpose? I am hurt; so can’t I be angry because I have been hurt? The children often feel that when it was not done on purpose, you can’t really be angry. Another aporia question is, can you punish someone when what they have done wasn’t done on purpose? Is it OK for your parents to punish you when you have done something wrong, even though you didn’t do it on purpose? Another aporia question is then whether we are justified in punishing someone who is innocent? Does it make sense to punish your baby brother for breaking your toy? Or are the police ever justified in shooting an unarmed Black man? (shrink)

The studies by Trickey and Topping, which provide empirical support that philosophy produces cognitive gains and social benefits, have been used to advocate the view that philosophy deserves a place in the curriculum. Arguably, the existing curriculum, built around well-established core subjects, already provides what philosophy is said to do, and, therefore, there is no case to be made for expanding it to include philosophy. However, if we take citizenship education seriously, then the development of active and informed citizens requires (...) an emphasis on citizen preparation, but significantly more than the existing curriculum can provide, namely, the acquisition of knowledge and skills to improve students’ social and intellectual capacities and dispositions as future citizens. To this end, I argue for a model of democratic education that emphasises philosophy functioning educationally, whereby students have an integral role to play in shaping democracy through engaging in philosophy as collaborative inquiry that integrates pedagogy, curriculum and assessment. I contend that only philosophy can promote democracy, insofar as philosophical inquiry is an exemplar of the kind of deliberative inquiry required for informed and active democratic citizenship. In this way, philosophy can make a fundamental and much needed contribution to education. (shrink)

This work aims to consider philosophically the issue of the method in philosophical practices with children. It analyzes some influences received by the creators of Philosophy for Children, Matthew Lipman and Ann Margaret Sharp, like the pragmatism of J. Dewey. It describes the meanings of three similar expressions in Lipman's work: methodical, methodological and method. It offers some criticisms of method: Hans-Georg Gadamer, but especially Henri Bergson and Gilles Deleuze. Finally, he questions the need of a method for doing philosophy (...) with children or, more broadly, for thinking childishly in education. -/- Este trabajo tiene como objetivo pensar filosóficamente el tema del método en las prácticas filosóficas con niñas y niños. Analiza algunas influencias recibidas por los creadores de Filosofía para Niños, Matthew Lipman y Ann Margaret Sharp, como el pragmatismo de J. Dewey. Describe los significados de tres expresiones similares en el trabajo de Lipman: metódico, metodológico y metodológico. Ofrece algunas críticas del método: Hans-Georg Gadamer, pero especialmente Henri Bergson y Gilles Deleuze. Finalmente, cuestiona la necesidad de un método para hacer filosofía con niñas y niños o, más ampliamente, para pensar infantilmente en educación. -/- Este trabalho busca pensar filosoficamente a questão do método nas práticas filosóficas com crianças. Analisa algumas influencias recebidas pelos criadores da Filosofia para Crianças, Matthew Lipman e Ann Margaret Sharp, como o pragmatismo de J. Dewey. Descreve os sentidos de três expressões afins na obra de Lipman: metódico, metodologia e método. Oferece algumas críticas a leituras do método: Hans-Georg Gadamer, mas sobretudo Henri Bergson e Gilles Deleuze. Finalmente, problematiza a necessidade de um método para fazer filosofia com crianças ou, de um modo mais geral, para pensar infantilmente na educação. (shrink)

Media and Moral Education demonstrates that the study of philosophy can be used to enhance critical thinking skills, which are sorely needed in today’s technological age. It addresses the current oversight of the educational environment not keeping pace with rapid advances in technology, despite the fact that educating students to engage critically and compassionately with others via online media is of the utmost importance. -/- D’Olimpio claims that philosophical thinking skills support the adoption of an attitude she calls critical perspectivism, (...) which she applies in the book to international multimedia examples. The author also suggests that the Community of Inquiry – a pedagogy practised by advocates of Philosophy for Children – creates a space in which participants can practise being critically perspectival, and can be conducted with all age levels in a classroom or public setting, making it beneficial in shaping democratic and discerning citizens. -/- This book will be of interest to academics, researchers and postgraduate students in the areas of philosophy of education, philosophy, education, critical theory and communication, film and media studies. (shrink)

Following neo-Aristotelians Alasdair MacIntyre and Martha Nussbaum, we claim that humans are story-telling animals who learn from the stories of diverse others. Moral agents use rational emotions, such as compassion which is our focus here, to imaginatively reconstruct others’ thoughts, feelings and goals. In turn, this imaginative reconstruction plays a crucial role in deliberating and discerning how to act. A body of literature has developed in support of the role narrative artworks (i.e. novels and films) can play in allowing us (...) the opportunity to engage imaginatively and sympathetically with diverse characters and scenarios in a safe protected space that is created by the fictional world. By practising what Nussbaum calls a ‘loving attitude’, her version of ethical attention, we can form virtuous habits that lead to phronesis (practical wisdom). In this paper, and taking compassion as an illustrative focus, we examine the ways that students’ moral education might usefully develop from engaging with narrative artworks through Philosophy for Children (P4C), where philosophy is a praxis, conducted in a classroom setting using a Community of Inquiry (CoI). We argue that narrative artworks provide useful stimulus material to engage students, generate student questions, and motivate philosophical dialogue and the formation of good habits which, in turn, supports the argument for philosophy to be taught in schools. (shrink)

In close collaboration with the late Matthew Lipman, Ann Margaret Sharp pioneered the theory and practice of ‘the community of philosophical inquiry’ (CPI) as a way of practicing ‘Philosophy for Children’ and prepared thousands of philosophers and teachers throughout the world in this practice. In Community of Inquiry with Ann Margaret Sharp represents a long-awaited and much-needed anthology of Sharp’s insightful and influential scholarship, bringing her enduring legacy to new generations of academics, postgraduate students and researchers in the fields of (...) education, philosophy, philosophy of education, Philosophy for Children and philosophy of childhood. -/- Sharp developed a unique perspective on the interdependence of education, philosophy, personhood and community that remains influential in many parts of the world. This perspective was shaped not only by Sharp’s work in philosophy and education, but also by her avid studies in literature, feminism, aesthetic theory and ecumenical spirituality. Containing valuable contributions from senior figures in the fields in which Sharp produced her most focused scholarship, the chapters in this book present a critical overview of how Sharp’s ideas relate to education, philosophy of education, and the Philosophy for Children movement as a whole. -/- The historical and philosophical nature of this collection means that it will be a vital resource for philosophers and educators. It should also be of great interest to teacher educators and those involved in the study of pragmatism and feminism, as well as the history of education across the globe, particularly in the United States of America. (shrink)

Human development requires the education of autonomous citizens, capable of critically approaching their opportunities. However, if this is left to the school alone, the children’s most important educational environment—the family—is neglected. The Community of Inquiry, developed by Matthew Lipman into an educational methodology, aims at educating students to be critical citizens by developing habits of mind through collaborative philosophical inquiry. The research reported here was targeted at introducing the COI into the family, particularly addressing the intersubjective relationships among participants. In (...) Uruguay, ‘Community Teachers’ visit disadvantaged homes to follow children’s progress and to increase the retention rates. Two Participatory Action Research activities were implemented in 2012 and 2016, in which sixty Community Teachers were trained in the COI methodology and applied it to their work with families. The observations made suggest the COI can support the promotion of human development from the very heart of the family. (shrink)

This research lies within the scientific and pedagogic scope of Philosophy for Children, more specifically its implementation in a community of philosophical inquiry, the pedagogic and epistemological model of the Philosophy for Children, with pre-school children. The purpose was to research the type of answer this community of inquiry would give to some logic problems by resorting to Venn Diagrams. Specifically, the observation of problem-solving through the intersection of sets was under scrutiny, and the conclusion was that this logic resource (...) is not only viable in the context of pre-schooling, as well as relevant for the formation of thinking. (shrink)

The paper proposes that taking the notion of “community of inquiry” as a regulative ideal is a valuable working tool for the refinement and improvement of the practice of Philosophy for Children (P4C). Reed (1996) and Sprod (1997) have already drawn attention to this, stating that the community of inquiry is more a regulative idea than a typical occurrence. Building on these claims, we will show that taking the notion of community of inquiry as such gives new light to many (...) of the items and aspects of the description of what constitutes a community of inquiry. Consequently, it provides ways to identify important moments in the philosophical practice that consolidate the community of inquiry, and a working tool to grasp and handle some of the crucial moves that the facilitator, as well as other participants, do to install and strengthen the community in the sessions. (shrink)

El presente artículo tiene como objetivo la presentación y discusión de las representaciones de los niños sobre el papel del Gestor de la Palabra (GP). Se trata de un recurso concebido y desarrollado en el ámbito de las sesiones de Filosofía para Niños, de acuerdo con la metodología de la comunidad de investigación filosófica (community of philosophical inquiry) de Matthew Lipman (2003) y de Ann Margaret Sharp (1987). Designamos como “Gestor de la Palabra” al miembro de la comunidad de investigación (...) responsable por escoger, durante o diálogo, quien habla y cuando habla. Surge como una estrategia para envolver activamente a los niños en los procedimientos de la sesión y su importancia se extiende hasta las dimensiones pedagógica y filosófica de la comunidad de investigación. Se adoptó como metodología el estudio de un caso exploratorio, recorriéndose a un cuestionario para realizar o levantamiento de las formas de pensar de los niños. Del análisis de contenido del cuestionario, emergieron tres subcategorías en la definición de lo que el GP debe y no debe hacer: cognitiva, ética y social. De estas, es la dimensión ética aquella que revela mayor incidencia de respuestas, con implicaciones para dimensiones fundamentales de la Filosofía para Niños como sean la promoción del caring thinking y la noción de autoridad en la comunidad de investigación. Así, el artículo se divide en cinco secciones: la Filosofía para Niños como área científica y como programa curricular, con incidencia en el concepto de “comunidad de investigación filosófica”; el GP en el ámbito de la comunidad de investigación; el enfoque metodológico del estudio; la presentación de los resultados y su respectiva discusión. (shrink)

This article reflects on the ‘Philosophy and Gender’ project, which introduced the pedagogical technique known as the ‘Community of Inquiry’ into an undergraduate Gender and the Law course at the University of Western Australia. The Community of Inquiry is a pedagogy developed by Matthew Lipman in the discipline of Philosophy that facilitates collaborative and democratic philosophical thinking in the context of teaching philosophy in schools. Our project was to see if this pedagogy could advance two objectives in Gender and the (...) Law at undergraduate level: ‘reflexive thinking’ and ‘standpoint thinking’. We conclude that the Communities of Inquiry had a significant influence on the development of ‘reflexive thinking’ but appeared to have limited influence on the development of ‘standpoint thinking’. Here we provide a practitioner reflection on an exploratory new approach to teaching in a tertiary setting, with a view to setting an agenda for more systematic research in the future. (shrink)

It can hardly be denied that play is an important tool for the development and socialisation of children. In this article we argue that, through dramaturgical play in combination with pedagogical tools such as the Community of Inquiry (CoI), in the tradition of Philosophy for Children (P4C), students can creatively think, reflect and be more aware of the impact their gestures (Schmid 2000b) have on others. One of the most fundamental aspects of the embodied human life is human interaction that (...) is based on expressions, what Schmid calls gestures. Through self-reflection, one’s set of gestures can be developed into a deliberate ‘life-performance’; a conscious, selected and coherent work of art (Schmid, 2000b, p. 332). Drawing on Nietzsche’s idea of living artistically, we explore how Schmid’s philosophy of the art of living, P4C and the liberal arts, with a focus on drama education, can work together to develop (self-) reflective, reasonable citizens who are able to develop their own art of living while respecting and supporting the development of the good and beautiful life of others. (shrink)

This rich and diverse collection offers a range of perspectives and practices of Philosophy for Children (P4C). P4C has become a significant educational and philosophical movement with growing impact on schools and educational policy. Its community of inquiry pedagogy has been taken up in community, adult, higher, further and informal educational settings around the world. The internationally sourced chapters offer research findings as well as insights into debates provoked by bringing children’s voices into moral and political arenas and to philosophy (...) and the broader educational issues this raises, for example: historical perspectives on the field; democratic participation and epistemic, pedagogical and political relationships; philosophy as a subject and philosophy as a practice; philosophical teaching across the curriculum; embodied enquiry, emotions and space; knowledge, truth and philosophical progress; resources and texts for philosophical inquiry; ethos and values of P4C practice and research. The Routledge International Handbook of Philosophy for Children will spark new discussions and identify emerging questions and themes in this diverse and controversial field. It is an accessible, engaging and provocative read for all students, researchers, academics and educators who have an interest in Philosophy for Children, its educational philosophy and its pedagogy. (shrink)

There is wide research about the Philosophy for/with Children program. However, there is not any known attempt to investigate how a philosophical discussion can be implemented through a museum workshop. The present research aims to discuss aesthetic and epistemological issues with primary school children through a temporary art exhibition in a museum in Cyprus. Certainly, paintings have been used successfully to connect philosophical topics with the experiences of the children. We suggest, though, that this is not as innovative as the (...) conduction of a dialogue in a museum. Results were mostly positive. Pupils participated in the discussion and they gave intensive definitions of beautiful paintings and counterexamples for given definitions. The structure of inductive arguments and the difference between belief and knowledge were discussed. Progress in the analysis of inductive arguments was slightly noticeable, but it is likely that this was due to limited time spent on analysing those arguments. Furthermore, more sessions are needed to make generalisations for the effectiveness of the Philosophy for Children program in a museum instead of a traditional classroom. Even though there is discussion about the different stimuli of the discussion, it might be worth considering the effectiveness of different contexts where the discussion can take place. (shrink)

The attempt to define meaning arouses numerous questions, such as whether life can be meaningful without actions devoted to a central purpose or whether the latter guarantee a meaningful life. Communities of inquiry are relevant in this context because they create relationships within and between people and the environment. The more they address relations—social, cognitive, emotional, etc.—that tie-in with the children’s world even if not in a concrete fashion, the more they enable young people to search for and find meaning. (...) Examining the way in which philosophical communities of inquiry serve as a dialogical space that enables a search for meaning on the personal and collective plane, this article seeks to expand the discussion of how/whether finding meaning on a private or communal level can promote recognition of the existential uniqueness of each individual and the development of a sense of responsibility for him or her. Grounded in the writings of Matthew Lipman, it links his ideas about finding meaning in philosophical communities of inquiry with those of Jean-Paul Sartre, Viktor Frankl, and Emmanuel Levinas, in particular with regard to the association between meaning and responsibility. (shrink)

This article takes issue with Gert Biesta’s lecture and the interpretation that one of his main arguments leads to the conclusion that the world is essentialist in nature. Thus, for any specific kind of entity, there is a set of characteristics, all of which any entity of that kind must have. In this text I will argue that existence “in the world” necessarily demands the belief that many other worlds consisting of diverse identities and communities have long been present and (...) should be acknowledged. It also counters the view that children must be taught to adjust to life in the world—i.e., submit and compromise—by fostering philosophical communities of inquiry that place children’s doubts and uncertainties at the center of their focus, thereby promoting the possibility of Tikkun Olam (social justice or the establishment of godly qualities throughout the world) in its broadest sense. All these “compromises” required from the child are cultivated by the “pedagogy of fear.” I submit that, when allowed to do so from a young age, children can engage in three activities: 1) the exercising of their own thinking processes; 2) the development of the will to fight for improvement of things; and 3) the identification of possibilities for change and Tikkun Olam. Children can take part from an early age in philosophical communities of inquiry in which they can think and consider ideas—including those capable of creating their own unique “worlds.” These three activities necessarily forming part of the basis of young children’s understanding of what needs “repairing” in the world. The community of inquiry can cultivate their ability to identify injustice and social wrongs and be ready to actively seek to change society. At the heart of this change lies the potential of philosophy to serve as the driving force behind action and influence rather than as a power dedicated to preserving the status quo. (shrink)

The ‘Marwa’ elementary school (pseudonym) – an Israeli public school on the border between Israel and the Palestinian Authority – is a unique educational institution in that, despite being not religious, it only accepts from Grade 1 through to Grade 6 girls. Several years ago, the principal decided to implement a Philosophy with Children (PwC) programme as an alternative pedagogy. This paper surveys how the educational faculty regarded the introduction of this curriculum and how it contributed towards the development of (...) philosophical discursive skills, a classroom atmosphere of friendship and caring, and critical and creative thinking competence amongst the students. (shrink)

The article conceptualizes the term Pedagogy of Fear as the master narrative of educational systems around the world. Pedagogy of Fear stunts the active and vital educational growth of the young person, making him/her passive and dependent upon external disciplinary sources. It is motivated by fear that prevents young students—as well as teachers—from dealing with the great existential questions that relate to the essence of human beings. One of the techniques of the Pedagogy of Fear is the internalization of the (...) view that without evaluation and assessment we cannot know a child’s level or “worth”—and therefore are unable to help him/her if he is “slow in learning.” In contrast, Philosophy for/with Children offers a space for addressing existential questions, some of which deal with urgent social issues. The willingness to make philosophy inquiry an alternative already from an early age seeks to allow the child to challenge him/herself with new and fresh questions. Philosophy for/with Children does not regard children as a “space of lack” (experience, knowledge, values, etc.) The new and fresh philosophical perspective of children demands the presence of a willingness to engage in dialogue and rejection of the fear of the innocent and deep questions of philosophy. Shaking free of the Pedagogy of Fear and restoring honor to children’s questions demands a fundamental conceptual change within education. The replacement of existential certainty as it is depicted by adults in the existing education system with an existential question is a heavy intellectual task that in most cases is viewed as subversive—primarily on the part of the adult. It demands a return to starting points and a willingness to allow children a free and safe educational space in which to ground preliminary and fertile questions about themselves, their lives, their environment, and, most of all, the changing world they discover with the form of originality that is right for them. (shrink)

Philosophy in Schools: An introduction for philosophers and teachers edited by Sara Goering, Nicholas J Shudak and Thomas E Wartenberg. Taylor & Francis, New York, NY. ISBN: 9780415640633. The edited collection Philosophy in Schools: An introduction for philosophers and teachers is exactly that; an introduction to the central ideas of the Philosophy in Schools movement, with tips and strategies as to how to implement Philosophy for Children in your classroom or educational space. With 25 chapters, this handy edition includes the (...) writings of 31 academics and well known practitioners of P4C worldwide. While all the voices contributing to this volume are positive and optimistic as they exalt the benefits of P4C, the diversity comes in the form of the various ways in which the numerous authors have practiced philosophy with participants of different ages, cultural and socio-economic backgrounds. There is a mix of theory and pedagogy, with a focus on the pragmatic reality of doing philosophy with young people. (shrink)

This article discusses the conditions under which dialogical learner-researchers can move out of the philosophical laboratory of a community of philosophical inquiry into the field of social activism, engaging in a critical and creative examination of society and seeking to change it. Based on Matthew Lipman’s proposal that communities of philosophical inquiry can serve as a model of social activism in the present, it presents the community of philosophical inquiry as a model for social activism in the future. In other (...) words, Lipman’s central ideas in his earlier and later thought—including meaning as a mode of action, relevance as a way of examining life and stimulating influence for change as a form of creating a democratic society—establish two parallel circle of influence: the present time, in the shape of the philosophical community of inquiry that allows activist skills to be honed, and a social space that extends into the future as a forum for applying principles and bettering society. Finally, this paper adduces several forms of social activism that may be anchored in philosophical awareness of real conditions and their contexts. Through them, the community of philosophical inquiry not only constitutes a place in which young people’s thought processes can be developed but also one in which they can aspire to become activists in various areas. (shrink)

This article develops a theoretical framework for understanding the applicability and relevance of Philosophy with Children in and out of schools as a platform for self-determined learning in light of the developments of the past 40 years. Based on the philosophical writings of Matthew Lipman, the father of Philosophy for Children, and in particular his ideas regarding the search for meaning, it frames Philosophy with Children in six dimensions that contrast with classic classroom disciplinary learning, advocating a “pedagogy of searching” (...) to replace the “pedagogy of fear” that dominates traditional learning systems. (shrink)

Reasonableness is a core normative concept in Philosophy for Children (P4C), an inquiry model of education that bridges reasoning, feeling and acting within a community. The concept of reasonableness dates back to Aristotle’s ethical notion of phronesis (1141b), and extends to logical (Gewirth 1983), social and political concerns of major contemporary thinkers (Rawls 2001; Rorty 2001). The development of the concept of reasonableness in P4C was part of the reconceptualization of rationality toward the end of the twentieth century, since Lipman (...) and Sharp were among those thinkers who elucidated and advocated the social conception of rationality offered by the pragmatists. Accordingly, in P4C the conception of reasonableness was highlighted as a cornerstone for the understanding of the notion of a community of inquiry (Splitter & Sharp 1995:6; Lipman 2003:22). (shrink)

In this article we report the findings of a randomised control clinical trial that assessed the impact of a Philosophy for Children program and replicated a previous study conducted in Scotland by Topping and Trickey. A Cognitive Abilities Test was administered as a pretest and a posttest to randomly selected experimental groups and control groups. The students in the experimental group engaged in philosophy lessons in a setting of structured, collaborative inquiry in their language arts classes for one hour per (...) week for a number of weeks. The control group received the standard language arts curriculum in that one hour. The study found that the seventh grade students who had experienced the P4C program showed significant gains relative to those in the seventh grade control group at a high level of statistical significance, but the eighth grade students in the experimental group did not show such gains over the eighth grade control group. It was discovered that the seventh grade teachers started the program early in the school year and continued it for a period of 22 to 26 weeks, while the eighth grade teachers started much later and used the program for only 4 to 10 weeks. Our findings suggest that the P4C program must involve students in activities for a significant period of time before the program shows results, but that a meaningful impact on students’ cognitive abilities can be achieved in about 24 weeks of lessons, less than half the time evidenced by the study by Topping and Trickey. (shrink)

There is a long standing controversy in education as to whether education ought to be teacher- or student- centered. Interestingly, this controversy parallels the parent- vs. child-centered theoretical swings with regard to good parenting. One obvious difference between the two poles is the mode of communication. “Authoritarian” teaching and parenting strategies focus on the need of those who have much to learn to “do as they are told,” i.e. the authority talks, the child listens. “Non-authoritarian” strategies are anchored in the (...) assumption that youngsters ought to be encouraged to develop their natural interests and talents and hence that it is important to allow the children to do the talking and that adults listen. Both strategies seemed flawed due to the absence of the inherent wisdom of its opposing view. This chasm can be overcome. The Community of Inquiry, a pedagogical method used in Philosophy for Children, demands a method of communication which is able to bridge this gap. A Community of Inquiry is neither teacher-centered and controlled nor student-centered and controlled, but centered on and controlled by the demands of truth. Truth is absolutely essential to this method; it is only because of progress toward truth that participants are ultimately convinced of the fruitfulness of the process. Truth, however, is a hard taskmaster; it places severe restrictions on participants and puts exacting demands on the facilitator. These inherent restrictions and demands are too often underplayed, overlooked and sometimes seemingly overtly denied by those who, quite correctly emphasize that ultimately this method depends on maintenance and enhancement of student autonomy. This underrating of the role of the facilitator has led to a severe undervaluing of this otherwise brilliant pedagogical method, but worse, it has left novice teacher/facilitators ill prepared to utilize this method successfully. (shrink)

A philosophy with children community of inquiry encourage children to develop a philosophical sensitivity that entails awareness of abstract questions related to human existence. When it operates, it can allow insight into significant philosophical aspects of various situations and their analysis. This article seeks to contribute to the discussion of philosophical sensitivity by adducing an additional dimension—namely, the development of a socio-philosophical sensitivity by means of a philosophical community of inquiry focused on texts linked to these themes and an analysis (...) of them with the help of narratival tools that explain the children’s philosophical moves. (shrink)

Philosophy in Education: Questioning and Dialogue in Schools is intended for philosophers and philosophy students, precollege classroom teachers, administrators and educators, policymakers, and pre-college practitioners of all kinds. This text book offers a wealth of practical resources and lesson plans for use in precollege classrooms, as well as consideration of many of the broader educational, social, and political topics in the field.

The ideas contained in this paper were first formulated as part of a chapter in my doctoral dissertation, which was completed in 1997. Some years later I added to my initial thoughts, scribbled some notes, and presented them at the 12th Annual Philosophy in Schools Conference, held in Brisbane in 2002. This presentation surfaced as a paper in Critical & Creative Thinking: The Australasian Journal of Philosophy in Schools (Burgh 2003a). Soon thereafter I revised the paper (Burgh 2003b) and it (...) appeared in abridged form in the Asia-Pacific Philosophy Education Network for Democracy (APPEND) Philosophy Series, Volume 4: Philosophy, Democracy and Education, edited by Philip Cam. It was once again revised, but also expanded, and appeared in Chapter 5 of Ethics and the community of inquiry: Education for deliberative democracy, a collaborative authorship with Terri Field and Mark Freakley (2006). Some sections have been further revised and appear in other publications (Burgh 2009, 2010; Burgh & Yorshansky 2011). These revisions would suggest that my thoughts on these matters are constantly changing. To some degree this is true, but each time the changes have built on previous ideas rather than new ideas replacing old ones. I welcomed the invitation to revise the original paper, which includes sections not included in later versions. However, with almost 11 years passing since the original publication, I found myself deleting sections and replacing others. Subsequently, this paper is a culmination of all the revisions and incorporates ideas from each. (shrink)

The context for the study is the current curriculum reform in Scotland which demands that teachers enable children to become ‘Responsible Citizens’. The aim of the study was to evaluate the use of Community of Philosophical Inquiry as a pedagogical tool to enhance citizenship attributes in Scottish children in a range of educational settings. Before and after an extended series of CoPI sessions, the 133 participating children were presented with dilemmas designed to elicit responses which indicate their ability to make (...) informed choices and decisions and to articulate informed, ethical views of complex issues. The sessions were facilitated by class teachers who were trained in CoPI. The results indicate that children’s reason giving was enhanced by participation in CoPI. The implications both for education for citizenship and the potential of Philosophy with Children to contribute to an enhanced school curriculum will be discussed. (shrink)

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 (...) period with three groups of young people who had experienced loss in their families or their communities and who were partners in writing texts on memorial sites or had established websites as part of coping with the loss. This article seeks to offer a narrative analysis of the philosophical discourse and to contribute to an expansion of the discussion regarding the connection between Philosophy with Children and its methods and the social networks where entire lives involving philosophical dimensions are conducted. (shrink)

This article addresses the principal challenges the philosophy for children (P4C) educator/practitioner faces today, particularly in light of the multi-channel communication environment that threatens to undermine the philosophical enterprise as a whole and P4C in particular. It seeks to answer the following questions: a) What status does P4C hold as promoting a community of inquiry in an era in which the school discourse finds itself in growing competition with a communication discourse driven by traditional media tools?; b) What philosophical challenges (...) face P4C educators and children in consequence of the “new “subject” created by cyberspace? c) Can proper and beneficial use be made of the media in constructing a sense of relevancy and actuality within the classroom?; d) Should P4C educators espouse the communication discourse or create a counter-discourse? (shrink)