The study analyzes the theoretical basis of the Philosophy for Children (P4C) program elaborated by Matthew Lipman. The aim is, firstly, to identify the main philosophical and pedagogical principles of P4C based on American pragmatism, and to locate their pedagogization and possible problems in Lipman’s thinking. Here the discussion is especially targeted to the thinking of John Dewey and George H. Mead as well as Lev Vygotsky, whom Lipman himself names as the most pivotal sources for his own thinking. On (...) the other hand, the study aims at opening up new perspectives and thematizations on P4C from the viewpoint of the continental tradition of thought. The essential principles of P4C connected with reasonableness and judgment are ultimately interpreted as a neo-Aristotelian effort to contextualize philosophy by tracing it back to moderation, the man’s ability to consider and solve problems that he meets in practical life kata ton orthon logon — by doing right things in the right place at the right time in the right way. This phronetic idea of ‘humanizing modernity’ combined with the evolution of the adult-child concept is argued to be one of the conditions for the possibility of P4C, yet leaving unsolved the basic problems involving pedagogical action as such. John Dewey’s ideas arising from the critique of the modern philosophy of consciousness, focusing on the significance of philosophy in practical human life and linked to the basic nature of human knowing and intellectual growth and, further, to the ideal of a democratic community, are shown to form the main intellectual sources of P4C. Dewey’s philosophy as a general theory of education means a solid linking of the concepts of experience and inquiry to the practice of education. This is based on the naturalistic conception of man according to which man is built in dynamic transaction with his environment, experiencing the true meanings of his ideas in the consequences of his actions as he tries to solve problematic situations. So, inquiry as a method of reflective thinking forms the basis for education based on intellectual growth. A condition for it is a context meaningful for the child in which the paradigm of inquiry can be realized authentically. It is therefore important in education to provide circumstances that stimulate the child’s curiosity, initiating a process of inquiry that further enables, through the formation of reflective habits, the development of a democratic community. The purpose of the pedagogical interaction taking place in the process of inquiry is to produce educative experiences for the child, making the pedagogical relationship vanish at the same time. The idea is that in pedagogical action the child’s subjectivity, his desire and impulses are adapted to the tradition, yet generating at the same time a prospective, reflective habit, thus freeing the educatee to think intelligently for himself. The study shows the articulation of these principles in Lipman’s practical effort to convert the classroom into a community of inquiry, but it also argues that the above-mentioned Bildung theoretical core problem of pedagogical action, related to its paradoxical special characteristics to produce autonomous subjectivity, is not thematized. In connection with this issue, the educational thinking of Kant and Hegel is discussed especially from the viewpoint of philosophy teaching. To provide a new perspective for the discussion, the study outlines the community of inquiry as an ‘educative space’ from the viewpoints of the pedagogical relationship typical of hermeneutic pedagogy and of non-reflective functional structures and phenomena based on pedagogical intuition that are linked to it. (shrink)

Classical conceptual distinctions in philosophy of education assume an individualistic subjectivity and hide the learning that can take place in the space between child and adult. Grounded in two examples from experience I develop the argument that adults often put metaphorical sticks in their ears in their educational encounters with children. Hearers’ prejudices cause them to miss out on knowledge offered by the child, but not heard by the adult. This has to do with how adults view education, knowledge, as (...) much as child, and is even more extreme when child is also black. The idea is what Miranda Fricker calls ‘epistemic injustice’ which occurs when someone is wronged specifically in their capacity as a knower. Although her work concerns gender and race, I extrapolate her radical ideas to child. Awareness of the epistemic injustice that is done to children and my proposal for increased epistemic modesty and epistemic equality could help transform pedagogical spaces to include child subjects as educators. A way forward is suggested that involves ‘cracking’ the concept of child and a different non-individualised conception of education. (shrink)

In accordance with Progressivism, Matthew Lipman, introduced an educational model for renewal and change by means of the child. With his Philosophy for Children programme he wished to offer an alternative for the intellectualistic oriented education which silenced children. The answer to the search for freedom and change, Lipman finds in the symbioses between ‘Philosophy’ and ‘Children’. Philosophy expressed in critical thinking and communication, was the basis to emancipate the child from the oppression of the adult and to cause change. (...) According to Lipman the main purpose of philosophy is to free every individual from determination. This plea is being elaborated by dialogue. The main issue of our paper concerns the question whether Lipman’s alternative ‘Philosophy for Children’ can fulfil the promise of change and freedom. To answer this question we will investigate thoroughly where dialogue and change in Philosophy for Children stand for. Finally we will propose another perspective of dialogue. A dialogue stressed on listening. Listening to how the world appears to us and how we appear to ourselves. (shrink)

Philosophy with children (P4C) 1 presents significant positive challenges for educators. Its 'community of enquiry' pedagogy assumes not only an epistemological shift in the role of the educator, but also a different ontology of 'child' and balance of power between educator and learner. After a brief historical sketch and an outline of the diversity among P4C practitioners, epistemological uncertainty in teaching P4C is crystallised in a succinct overview of theoretical and practical tensions that are a direct result of the implementation (...) of P4C in mainstream education. These recurring pedagogical tensions in my practice as P4C teacher, teacher educator and mentor of teacher educators cause disequilibrium that opens up rich opportunities for philosophy of education in supporting novice P4Cers. Disequilibrium is a positive force that opens up a space in which educators need to reflect upon their values, their beliefs about learning and teaching, and ultimately encourages educators to rethink their own role. Plato's metaphor of the stingray highlights the role of the P4C teacher educator as model of the P4C teacher in any setting: 'to numb and to be numbed'. The P4C community and its institutions need to address the questions arising from these pedagogical tensions; and this needs to be done with integrity, that is, in communities of enquiry that include children. If not, in the long term, a more instrumental version of P4C may prevail. (shrink)