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  1. We Made Progress: Collective Epistemic Progress in Dialogue Without Consensus.Clinton Golding - 2013 - Journal of Philosophy of Education 47 (3):423-440.
    Class discussions about ethical, social, philosophical and other controversial issues frequently result in disagreement. This leaves a problem: has there been any progress? This article introduces and analyses the concept ‘collective epistemic progress’ in order to resolve this problem. The analysis results in four main ways of understanding, guiding and judging collective epistemic progress in the face of seemingly irreconcilable differences. Although it might seem plausible to analyse and judge collective epistemic progress by the increasing vigour of the dialogue community, (...)
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  2. "That's a Better Idea!" Philosophical Progress for Philosophy for Children.Clinton Golding - 2009 - Childhood and Philosophy 5 (10):223-269.
    Philosophy for Children is an important educational programme that engages children in philosophical inquiry as the means for them to make sense of the world. A key to its success is that students make progress in their attempts to make sense of the world or, more colloquially, they develop better ideas. Although philosophical progress is essential to the value of Philosophy for Children, there is little written on this concept and what is written tends to be merely suggestive. The result (...)
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  3. The Routledge International Handbook of Philosophy for Children.Maughn Rollins Gregory, Joanna Haynes & Karin Murris (eds.) - 2017 - London, UK: Routledge.
    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 (...)
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  4. Proceedings Aktueel Filosoferen, 15e Nederlands-Vlaams Annual Philosophy Conference.van Dooren en Hoff (ed.) - 1993
  5. Gilles Deleuze: Enfants Et Devenir-Enfance.Walter Kohan - 2006 - Childhood and Philosophy 2 (3):11-27.
    This paper consists of some fragments from the writings of Gilles Deleuze that concern childhood. The goal here is not to illustrate a whole philosophical doctrine of childhood, but to present and make accessible to the readers some texts that may inspire them. Deleuze’s interest in childhood took many forms. He published a book for children with Jacqueline Duhême. Of course, this book was not written especially for children: it was composed of already-published texts from his earlier works. We also (...)
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  6. Philosophy, Academic Philosophy, and Philosophy for Children.Michael Lacewing - 2015 - The Philosophers' Magazine 69:90-97.
    A Platonic dialogue, an undergraduate lecture, an enquiry in philosophy for children (P4C): Are all three activities "philosophy"? Is there a difference between doing philosophy and studying philosophy? What is the importance of philosophy in each guise, and how might the different guises relate to the aims of "teaching" philosophy? Drawing on the work of Bernard Williams, I suggest that doing philosophy involves making sense of our lives, and that this requires a wider knowledge base than traditionally taught in academic (...)
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  7. Conceiving Childhood: "Child Animism".Gareth B. Matthews - 1982 - Noûs 16 (1):29-37.
  8. Children, Intuitive Knowledge and Philosophy.Maria daVenza Tillmanns - 2017 - Philosophy Now 119:20-23.
    This paper explores the notion that children have a knowledge of the world of their own – an intuitive knowledge. Being fully immersed in the world as adults are, they too have a knowledge of the world. In contrast to adults, who have developed a cognitive knowledge of the world, children still depend on their intuitive knowledge. Children certainly have a strong grasp of the world they live in; it’s just not dependent on cognitive knowledge. In my paper I compare (...)
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