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Item Filosofia, exercícios espirituais e formação do homem na antiguidade(Universidade Federal de Goiás, 2017-11-30) Barcelos, Simone de Magalhães Vieira; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Curado, Eliana Borges Fleury; Guimarães, Ged; Oliveira Neto, Pedro Adalberto Gomes de; Furtado, Rita Márcia MagalhãesEste estudo insere-se na Linha de Pesquisa Fundamentos da Educação e Processos Educativos do Programa de Pós-Graduação em Educação, da Universidade Federal de Goiás. Por reconhecer que os homens são contingentes, imperfeitos e mutáveis, a Antiguidade clássica criou um movimento espiritual de busca da excelência humana, de confirmação da humanidade do homem. Essa tese se propõe a investigar a dimensão formativa da tradição da Antiguidade clássica, à luz da contribuição de obras de alguns autores e de estudiosos dessa cultura e, ao fazê-lo, pensar a relação entre a filosofia e a formação, os estudos de Pierre Hadot sobre a filosofia antiga como maneira de viver e exercício espiritual. Esses trabalhos, que abriram novos horizontes e caminhos de investigação, sem dúvida pressupõem, ampliam e aprofundam determinados conceitos e compreensão da existência humana, da filosofia, da educação e da formação como paideía. Compreender a origem, o desenvolvimento e a realização da filosofia na Antiguidade como forma de pensar, que se dedica à busca da verdade das coisas humanas e divinas, à compreensão da natureza do homem, de seu destino e finalidade, constitui a centralidade de nossos esforços. A filosofia e a formação são fenômenos distintos, mas indissociáveis no movimento de sua realização. Ao mostrar que a filosofia é maneira de viver, Pierre Hadot estuda os exercícios espirituais como um modo de realização da formação do homem, de sua transformação interior com vistas na excelência moral. Em sua esteira reconhecemos as figuras do sábio, de Sócrates e do imperador romano Marco Aurélio como fundamentais no movimento de elevação espiritual e de atenção a si mesmo. Estudamos o sentido e a importância dos exercícios espirituais na mobilização das capacidades que, inerentes à natureza da alma, fazem com que o homem, no sentido de ánthropos, em grego, e homo, em latim, possa alcançar a consciência de si e dedicar-se à confirmação de sua humanidade. Procuramos mostrar que o pensamento dos gregos e latinos da Antiguidade se constitui num longo e rigoroso trabalho intelectual, autêntico exercício espiritual, expressivo de uma intenção educativa que se revela no agir, no movimento de tornar-se humano, de fazer-se homem.Item Escola em Aristóteles: instituição de formação cultural e ético-política(Universidade Federal de Goiás, 2014-08-21) Bastos, Luciene Maria; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Coêlho, Ildeu Moreira; Burgarelli, Cristóvão Giovani; Inácio Filho, Geraldo; Oliveira Neto, Pedro Adalberto Gomes de; Silva, Lázaro AparecidoThis thesis, developed in the research line Fundamentals of Educational Processes, interrogates the nature, direction, idea, the real soul of the man’s training school, issue that must precede and illuminate the discussion, the understanding and the action, the theory and the práksis in teaching, learning, in the teacher training and in the public policies. School and training, concerned primarily with technical professionalisation, the development of competencies, the logic of the economy and marketing deplete the human’s constitution in the human being, of its ethical dimension. This work thinks, with the philosophy, conceptions and specific practices of the school as an organization at the service of economic interests dominate in the current form of society. The effort to understand the meaning and the nature of education and the school, inseparable from collective life, the culture and the training, as well as of new horizons of thought and action, follows the Ancient Greece, especially in the V and IV centuries BC. Emphasizes the grandeur and the rigor of the Corpus Aristotelicum, particularly the Nicomachean Ethics and the Politics, its discussion of the práksis, of areté, excellence, moral virtue, of eudaimonía, happiness, the political nature of the human being, vital to think about what the education is, the training and the school. The text is structured in three chapters. The first seeks to understand the Greek roots of our conception of man, of politics, of collective life and education, which ones are essential to thinking and rebuild the school. The Greeks bequeath us the political reason, the primacy of life in common, joined by philía ties, friendship, confirmed by seeing from de other’s eye. The citizen feels part of a whole community, to participate effectively in public life, assuming responsibility for what belongs to all of us and guiding their choices and actions for the pursuit of the common good. This way of life only builds through education as paideía, cultural and ethical-politics training, seeing the areté, excellent way of life. The second chapter discusses the man as being the logos, the phrónesis as an act of thinking and deliberating about the customs, the laws and the values, guiding the decisions and choices towards excellence. The purpose of human life supposes the subsumption of desires and interests to the right, and the search for the good life, enlivened by the justice, for freedom, for the common good. Form the man, the citizen who truly participates in the collective life, always seeking the common good is not develop skills and competencies, enable him to perform functions and carry out tasks, unlike, is shaping, upgrade their autonomy and freedom, seeking the imposition of ethical life, morally virtuous. The third chapter examines human life as inseparable from the skholé, leisure, creative freedom, not pressed by the needs. This time is the ontological foundation of the school as an institution of formation of excellent man, autonomous and free, committed to the good life, the ethical life; and he does not let to reduce himself to a training and staging center for the work, giving contents supposedly useful to the world production.Item A participação do diálogo na paideía platônica(Universidade Federal de Goiás, 2018-12-12) Bollis, Silvana; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Coêlho, Ildeu Moreira; Guimarães, Ged; Ferreira, Evandson Paiva; Furtado, Rita Márcia Magalhães; Corbiniano, Simone Alexandre MartinsThis work, from "Fundamentals of educational processes" research line, investigate the platonic dialog as a form of education, paideía. Discusses education the light of rationale conception, lógos, and participation, métheksis. Seeks apprehend by virtue, aretḗ, and prudent, phrónēsis, in the formation of the virtuous man in Mênon. Demonstrates the educational sense and mediator of love, Éros, in the Symposium, dialog whereby Socrates is the paradigm of the true master. At Protágoras’s discussion demonstrated the centrality of dialectics participation, the distinction of aretḗ, from the philosopher, grounded in the responsibility with the truth, alḗtheia, in the struggle with sophists that defended a technical education, aiming good private and public business administration based on law conception, nómos, conceived as convention, a type of sociological knowledge. Plato demonstrates that every dialog with educational pretension is an action, prâksis, essentially political-ethical.Item Jean-Paul Sartre: a imaginação como modo de existir e de educar(Universidade Federal de Goiás, 2019-04-22) Cardoso, Liliane Barros de Almeida; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Coêlho, Ildeu Moreira; Almeida, Fábio Ferreira de; Furtado, Rita Márcia Magalhães; Ferreira, João Roberto Resende; Corbiniano, Simone Alexandre MartinsIn this thesis, we intend to understand Jean Paul Sartre's thinking and his relation to education, understanding it as a phenomenon, which carries out itself through informal social manifestations and formal institutionalized social manifestations, planned and articulated among themselves. These actions turn towards an purpose, which is exactly the meaning of the educational act. To understand this relationship, it is necessary to be clear how some fundamental concepts of Sartre's theory, such as consciousness, intentionality, imagination and freedom, are constituted. In the exercise of thinking, with Sartre, education, which is a denial of adequacy and conformity, proposes the formation of the engaged man, responsible for his actions in the world, from three dimensions: language, creation and ethical commitment , open possibilities of free and imagining consciousness. Freedom is a condition of the consciousness that imagines, creates, communicates, realizes, chooses, feels and acts in the world. Therefore, education is an attitude of freedom, of disposition, of openness to the world, to the new, to the nonexistent. It is the creation of meanings in the understanding and knowledge of the real, constant search for overcoming what is stated, instituted. The imaginary, which is transcendent, free to recompose and reinvent the real in a critical attitude to human condition, is an indispensable act for the formation of the free man, engaged in the project of being.Item Saber escolar e valores da razão: epistemologia histórica e conhecimento de escola(Universidade Federal de Goiás, 2015-08-26) Corbiniano, Simone Alexandre Martins; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Ternes, José; http://lattes.cnpq.br/4963109088070313; Coêlho, Ildeu Moreira; Ternes, José; Bernardes, Sueli Teresinha de Abreu; Sugizaki, Eduardo; Burgarelli, Cristovão GiovaniThis thesis...Item O ser justo de Paul Ricoeur e a excelência na formação humana(Universidade Federal de Goiás, 2021-10-27) Ribeiro, Andrey Borges Pimentel; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Coêlho, Ildeu Moreira; Faria, Gina Glaydes Guimarães de; Almeida, Fábio Ferreira de; Ferreira, Adegmar José Ferreira; Ferreira, Evandson PaivaThis thesis is part of the Research Line Fundaments of Educational Processes of the Graduate Course Program in Education of Federal University of Goiás, proposing to investigate the Righteous Human Being of Paul Ricoeur and the excellent human formation, assumed in the sense of true education, paideía. Therefore, the first chapter seeks to understand its hermeneutic phenomenology in the wake of the heideggerian project that puts the being under discussion, problematizing the identity, characterized as sameness (identity, idem) and ipseity (identity, ipse), in a perspective that seeks to reveal the who of the action. This motivates an ethical study, object of the second chapter of this thesis. Then, in the second chapter, an attempt is made to define Paul Ricoeur's Righteous Human Being based on his “little ethics” developed at the end of The Self as Other, 1990. Righteous Human Being is conceived as being good, legal and equitable, but it still persists in the philosopher's concept of the fragile and capable man. At the same time, Righteous Human Being maintains the author's philosophical coherence from the notion of fallible man. Thus, the Righteous Human Being is a fragile and capable man, an open concept of human beings. The third chapter of the thesis makes this reflection on the Righteous Human Being announced by Paul Ricoeur in Kant and in the aristotelian tradition, in an attempt to contribute to the question of excellent human formation, paideía. Kant's moral theory is interpreted in terms of its telos, the principle of humanity that puts man as an end in himself. In carrying out this teleological interpretation of kantian morality, the Righteous Human Being is best understood in the Aristotelian tradition. Thus, Righteous Human Being is investigated in Aristotle, Cicero and Thomas Aquinas, in view of the philosophical anthropology that discusses the human being in the light of the socratic adage and its fundamental question about what justice is. Paideía or humanĭtas is true education, excellent human formation, ethics in its demand for justice that elevates the human to the condition of Righteous Human Being, not as a ready-made, definitive concept, but the human in its unfinished business, in its becoming, disproportionate, an autonomous and vulnerable subject in the fragile and capable man of Paul Ricoeur's hermeneutic phenomenology. Ricoeur's philosophy and its hermeneutic phenomenology maintain the platonic discussion about the justice and truth of the human; their knowledge confirms the importance of education for ethics, politics, the realization of democracy.Item A formação do homem virtuoso no Emílio de Jean-Jacques Rousseau(Universidade Federal de Goiás, 2017-03-03) Silva, Aline de Fatima Sales; Guimarães, Ged; http://lattes.cnpq.br/0095963058716874; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Coêlho, Ildeu Moreira; Guimarães, Ged; Vento, Marisa Alves; Moscateli, Renato; Furtado, Rita Márcia MagalhãesThis paper approaches the fundamentals of virtuous man in Jean-Jacques Rousseau’s Émile in light of the concept of perfectibility, while discussing human formation from a universal perspective. In its totality, the human being is one of reason and emotion, and therefore oscillates between the natural and the civilian dimensions in a trajectory that goes from the moral awakening process to the degeneration of self-love (amour de soi) into a love of self (amour-propre), and natural pity, weakened and vilified by the misfortunes of social life. In the root of this constituted society, I distinguish between Rousseau’s political virtue and moral virtue in the attempt to demonstrate that, in Émile, virtue comprises, too, the whole of man’s reason and sensibility as the mainstay of the formative process, through which new meanings for human existence are constructed. As an advocate for negative education as opposed to the positive model carried on throughout the history of progress, Rousseau sustains it is no good to develop power to reason by flooding the ignorant child with social duties and matters. Instead, the preeminent and harmonic use of senses is a primary role of education and a valuable tool for instilling the ability to reason. Self-knowledge and self-awareness are then particular yet indispensable within a universal order capable of adjusting reason and emotions, duty and will, as well as conforming them to human potentialities by keeping the man in harmony with nature and themself, especially during the development of the moral being.Item Intencionalidade da consciência e ação educativa em Sartre: por uma pedagogia da liberdade(Universidade Federal de Goiás, 2019-04-16) Viana, Cláudio Pires; Coêlho, Ildeu Moreira; http://lattes.cnpq.br/4116924347437078; Coêlho, Ildeu Moreira; Ferreira, Evandson Paiva; Almeida, Fábio Ferreira de; Ferreira, João Roberto Resende; Furtado, Rita Márcia MagalhãesThis study is part of the Line of Research Education Fundaments and Educational Processes of the Graduate Course Program in Education of Federal University of Goias. The idea of the intentionality of consciousness, basic concept of the Edmund Husserl’s phenomenology and settled for Jean-Paul Sartre [1905-1980], rigorously overcome any duality that tries to enforce the relation between the consciousness and the world. As of the argument that “every consciousness is consciousness of something”, the pure concept of world, of objective reality, separated from the subjectivity, is no more than an abstraction as well as the concept of the individual separated from the world and its coefficients of adversity. Man and world cannot be considered autonomic, independent and non-reciprocal entities. In fact, they are two dimensions that are totally inseparable, despite of being different in essence. By intentionality, consciousness and world they form a totality, they constitute each other mutually. With these assumptions, this thesis proposes to investigate the sense of education, its nature, foundation and purposes, apart from the empirical, the common sense and the natural attitude. Although Sartre has not elaborated any study or theory about this issue, we understand that his philosophical work can help us to think about the education as an essentially human phenomenon, its ontological sense, as a permanent movement of the formation and constitution of the man, ánthrõpos, in the relation between the consciousness and the world. Therefore, we seek to clarify and to deepen the comprehension and foundations of a conception of education that will contribute for the constitution of the subject in a humanizing perspective, in opposition to the instrumentalist visions that aim to attend the interests of the capital, consumption, market and efficiency. For this purpose, we propose to investigate the intentionality and action concepts in the Sartre’s work, establishing a relation with educational phenomenon and emphasizing its being as something inherent in the paradox of freedom: there is no education except in situation, and there is no situation except in freedom. Educating is the action of being free, considering the several dimensions of human formation posted by the relationof man with the world in time, implying the totality of being and existence that forms an inseparable synthetic unity and affirms dignity and the sense of knowledge, of corporeity, of imagination, of emotion, of desire, of temporality, of historicity, of spatiality and of intersubjectivity as intrinsic expressions of human reality in constant formation.