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This thesis reconfigures Philosophy with Children and its community of philosophical enquiry pedagogy through posthumanist theories and practices. Philosophy with Children is an emerging movement in South Africa and there is currently very limited research on its implementation, especially in a whole primary school setting in the South. Critical posthumanism provides the theoretical framework to analyse philosophical enquiries as more than linguistic and always already material. I theorise with and draw on transdisciplinary scholarship and practices of philosophers/ theorists/ researchers/ practitioners in the fields of Critical Posthumanism, Philosophy for/with Children and Philosophy of Childhood. In this study, the community of philosophical enquiry is both the methodology for my teaching as well as my research methodology. I facilitate thirteen communities of philosophical enquiry with all seven grades of one government primary school in Cape Town (159 children in total). An embroidered tapestry of the school is used to provoke each of the thirteen intra-generational philosophical enquiries. Temporal and spatial diffraction (Barad, 2007, 2010, 2014, 2017) is adopted as a posthuman methodology to re-turn to the data in this experiential, dis/embodied and experimental research project. The communities of philosophical enquiry as pedagogical events generate video-recordings, audio recordings, photographic images, video stills, artwork and transcripts. The co-created data is diffracted through each other and re-turned to again and again. Through tracing the material-discursive entanglements in each of the methodological 'steps' of a community of philosophical enquiry, my research contributes to the importance of doing justice to the more-than-human as well as children in educational research. The land, school, tapestry as provocation, making of the circle, thinking and drawing as enquiring and other materials show the inclusion of the more-than-human and why this matters. My research does not only give different answers about the inclusion of child and the more-than-human but also asks different kinds of questions that cannot be separated: ethical, philosophical, political, ontological, epistemological and aesthetic.

En el siguiente escrito nos proponemos pensar la enseñanza de la filosofía a partir de la experiencia obtenida a través de filosofía con niños. Para ello consideramos necesario abordar el trabajo de la siguiente manera. Primero definiremos qué entendemos por filosofía, luego haremos lo mismo con el concepto de enseñanza; y por último intentaremos proponer cómo entendemos la enseñanza de la filosofía, a partir de las herramientas obtenidas en filosofía con niños. Consideramos que la Filosofía es una disciplina cuya enseñanza puede representar un problema, pero no cualquier tipo de problema. Sino, que este es, a su vez, un problema filosófico y también, un problema político. Entonces, recurrimos a FcN para adoptar estrategias que nos ayuden a transmitir la filosofía como práctica de la mejor forma posible. Generalmente, comenzamos a indagar y a reflexionar acerca de la práctica docente, con suerte, una vez que estamos próximos a ingresar al aula. Otras veces, cuando nos ha tocado estar frente a estudiantes y no nos esperábamos esa situación.Si realmente nos interesa la enseñanza de la filosofía de manera que no se convierta en una mera transmisión de un conocimiento académico, sino que buscamos que los estudiantes se apropien de la filosofía y la tomen como una forma de vida. Si buscamos que la filosofía les permita reflexionar acerca de las experiencias que les tocan vivir, y que a partir de esa reflexión crítica puedan construir sentido. Si pretendemos que en las clases de filosofía surja el debate, el diálogo atento, se construyan comunidades de investigación. Entonces, nuestra forma de hacer filosofía en el aula, debe estar guiada, debe estar nutrida por FcN ; The teaching of Philosophy by the perspective of Philosophy with children. The purpose of the following selection is to consider the teaching of philosophy taking as a starting point the experience it occurred with Philosophy with Children (PwC). What follows it's a description of how the text is structured. First, you will find the definition of the concept of philosophy. Second, you will read about the concept of teaching. At last, there will be theories and tools to put into practice in the teaching of Philosophy for Children. The process of teaching philosophy is intended to be though a problem in which a philosophical or political issue is stated. As a consequence, PwC plays an important role in providing students with strategies that may help the facilitator to transmit philosophical concept and related items such as practice. The focus of teaching philosophy should be from the perspective of providing students with tools that helps them to develop abilities for life. Taking in consideration this, students would have the opportunity of building, creating and reflecting on their own experience and reality. It is important that teachers have an insight on philosophy with children so as to foster critical thinking in their students and improve their own teaching practice. Taking into consideration this never ending process of learning and teaching, children are the present and the hoping future

El presente trabajo gira en torno al objetivo, en cuanto a su politicidad, de la práctica de filosofía con niños y niñas. Por un lado, buscaremos poner de manifiesto las tensiones y paradojas que implica pensar la filosofía como una praxis educativa y política, y, por otro, ensayaremos una posible respuesta que permita tanto habitar esas tensiones y paradojas, como generar una transformación en las mismas prácticas educativas. Para ello, el trabajo será dividido en tres partes. Primero, el análisis de la propuesta Philosophy for Children de Lipman, enfatizando el concepto de comunidad de indagación y el rol que se le asigna al docente en dicho programa. En la segunda parte, bajo la hipótesis de que, si bien dicha propuesta se presenta a sí misma como innovadora, subyacen ciertos elementos que permitirían poner en cuestionamiento esa calificación, por lo que intentaremos mostrar las semejanzas con ciertos elementos de lo que podría denominarse "educación tradicional". Por último, examinaremos algunos elementos del planteamiento ranceriano en el Maestro ignorante respecto a la relación docente-alumno. En la misma lógica de los apartados anteriores, analizaremos si efectivamente se plantea una propuesta diferente y hasta qué punto es posible pensar una diversa relación. ; In the present work we will reflect on the goal, in terms of its political aspect, of practicing philosophy with children. On the one hand, we intend to show the tensions and the paradoxes that are implied when thinking philosophy as an educational and political praxis. On the other hand, we will try out a possible answer that allows us not only to inhabit those tensions and paradoxes, but also that enables a transformation of educational practices. In order to achieve the above, the paper is organized in three sections. In the first one, we will analyze Lipman's Philosophy for Children programme, emphasizing on the concept of community of Inquiry and the teaching role assigned by this proposal. In the second section – under the hypothesis that, although Philosophy for children is acknowledged as an innovative programme, there are some elements that allow us to question that qualification –we will try to show some similarities between Lipman's proposal and what is usually known as "traditional education". Finally, we will analyze some elements from Ranciere's The Ignorant Schoolmaster, in order to examine the student-teacher relationship proposed by the author. We will examine up close if such proposal is different from others, whether it is possible to think a different relationship between students and teachers.

El presente trabajo gira en torno al objetivo, en cuanto a su politicidad, de la práctica de filosofía con niños y niñas. Por un lado, buscaremos poner de manifiesto las tensiones y paradojas que implica pensar la filosofía como una praxis educativa y política, y, por otro, ensayaremos una posible respuesta que permita tanto habitar esas tensiones y paradojas, como generar una transformación en las mismas prácticas educativas. Para ello, el trabajo será dividido en tres partes. Primero, el análisis de la propuesta Philosophy for Children de Lipman, enfatizando el concepto de comunidad de indagación y el rol que se le asigna al docente en dicho programa. En la segunda parte, bajo la hipótesis de que, si bien dicha propuesta se presenta a sí misma como innovadora, subyacen ciertos elementos que permitirían poner en cuestionamiento esa calificación, por lo que intentaremos mostrar las semejanzas con ciertos elementos de lo que podría denominarse "educación tradicional". Por último, examinaremos algunos elementos del planteamiento ranceriano en el Maestro ignorante respecto a la relación docente-alumno. En la misma lógica de los apartados anteriores, analizaremos si efectivamente se plantea una propuesta diferente y hasta qué punto es posible pensar una diversa relación. ; In the present work we will reflect on the goal, in terms of its political aspect, of practicing philosophy with children. On the one hand, we intend to show the tensions and the paradoxes that are implied when thinking philosophy as an educational and political praxis. On the other hand, we will try out a possible answer that allows us not only to inhabit those tensions and paradoxes, but also that enables a transformation of educational practices. In order to achieve the above, the paper is organized in three sections. In the first one, we will analyze Lipman's Philosophy for Children programme, emphasizing on the concept of community of Inquiry and the teaching role assigned by this proposal. In the second section – under the hypothesis that, although Philosophy for children is acknowledged as an innovative programme, there are some elements that allow us to question that qualification –we will try to show some similarities between Lipman's proposal and what is usually known as "traditional education". Finally, we will analyze some elements from Ranciere's The Ignorant Schoolmaster, in order to examine the student-teacher relationship proposed by the author. We will examine up close if such proposal is different from others, whether it is possible to think a different relationship between students and teachers.

El presente trabajo gira en torno al objetivo, en cuanto a su politicidad, de la práctica de filosofía con niños y niñas. Por un lado, buscaremos poner de manifiesto las tensiones y paradojas que implica pensar la filosofía como una praxis educativa y política, y, por otro, ensayaremos una posible respuesta que permita tanto habitar esas tensiones y paradojas, como generar una transformación en las mismas prácticas educativas. Para ello, el trabajo será dividido en tres partes. Primero, el análisis de la propuesta Philosophy for Children de Lipman, enfatizando el concepto de comunidad de indagación y el rol que se le asigna al docente en dicho programa. En la segunda parte, bajo la hipótesis de que, si bien dicha propuesta se presenta a sí misma como innovadora, subyacen ciertos elementos que permitirían poner en cuestionamiento esa calificación, por lo que intentaremos mostrar las semejanzas con ciertos elementos de lo que podría denominarse "educación tradicional". Por último, examinaremos algunos elementos del planteamiento ranceriano en el Maestro ignorante respecto a la relación docente-alumno. En la misma lógica de los apartados anteriores, analizaremos si efectivamente se plantea una propuesta diferente y hasta qué punto es posible pensar una diversa relación. ; In the present work we will reflect on the goal, in terms of its political aspect, of practicing philosophy with children. On the one hand, we intend to show the tensions and the paradoxes that are implied when thinking philosophy as an educational and political praxis. On the other hand, we will try out a possible answer that allows us not only to inhabit those tensions and paradoxes, but also that enables a transformation of educational practices. In order to achieve the above, the paper is organized in three sections. In the first one, we will analyze Lipman's Philosophy for Children programme, emphasizing on the concept of community of Inquiry and the teaching role assigned by this proposal. In the second section – under the hypothesis that, although Philosophy for children is acknowledged as an innovative programme, there are some elements that allow us to question that qualification –we will try to show some similarities between Lipman's proposal and what is usually known as "traditional education". Finally, we will analyze some elements from Ranciere's The Ignorant Schoolmaster, in order to examine the student-teacher relationship proposed by the author. We will examine up close if such proposal is different from others, whether it is possible to think a different relationship between students and teachers.

"What is Philosophy for/with Children and its challenges around the world today? This book contributes to the discussion about the main issues regarding Philosophy for/with Children. Among them: Communication Discourse and Education Discourse; Philosophy for/with Children in an Inevitable Conflict; The "Shadow Adults Cast over Childhood" and the "Pedagogy of Fear"; Philosophy for/with children as a social activism encourager; Self-Determined Learning in Philosophy with Children; Philosophical Inquiry Concepts in Teacher Education/Training and Philosophical Inquiry in Virtual Communities"--

This paper acts as an introduction to a dossier centered on the ethical implications of Practicing Philosophy with Children and Adults. It identifies ethical themes in the P4C movement over three generations of theorists and practitioners, and argues that, historically and materially, the transition to a "new" hermeneutics of childhood that has occurred within the P4C movement may be said to have emerged as a response to the ever-increasing pressure of neoliberalism and a weaponized capitalism to construct public policies in education on an over-regulated, prescribed, state-monitored, model. Could a new relationship to childhood provide the ethical and political agenda that our times require for doing philosophy with children with integrity? Could a radical listening and openness to childhood—which has been an intrinsic confessional characteristic of P4C pedagogy from the beginning--sustain the movement through these dark times? Finally, the paper presents a set of articles written in response to these questions: What, if any, should the ethical commitments of the P4C facilitator be? Is political/ideological neutrality required of the P4C facilitator? Is political neutrality possible? What constitutes indoctrination in educational settings? Are children more vulnerable to indoctrination than adults, and if so, what are the implications of that fact for the practice of P4C? What are the uses of P4C in the dramatically polarized ideological landscape we currently inhabit? What, if any, are the ethical responsibilities of a teacher engaging in philosophical practice? Are the philosophical practitioner's ethical responsibilities similar or different when the subjects are children or adults? Does every methodology have a "hidden curriculum"? If so, what is the hidden curriculum of P4C? What distinguishes dialogical from monological practice? May one have the appearance of the other? Is the "Socratic method" (Elenchus) as we conceive it dialogical? What, if any, are the uses of irony in philosophical practice? Should Socrates (or any other philosopher) be considered a model for P4C practitioners? ; Este artigo serve de introdução a um dossiê centrado nas implicações éticas da Prática da Filosofia com Crianças e com pessoas adultas. Identifica temas éticos no movimento FpC ao longo de três gerações de teóricos e praticantes, e argumenta que, histórica e materialmente, a transição para uma "nova" hermenêutica da infância que se produziu dentro do movimento FpC pode ser uma resposta à pressão sempre crescente do neoliberalismo e de um capitalismo armado para construir políticas públicas na educação sobre uma super-regulamentação. Um novo relacionamento com a infância poderia proporcionar a agenda ética e política que nossos tempos exigem para fazer filosofia com as crianças com integridade? Poderia uma escuta e uma abertura radical à infância - que tem sido uma característica intrínseca da pedagogia de FpC desde o início - sustentar o movimento através destes tempos sombrios? Finalmente, o texto apresenta um conjunto de artigos escritos em resposta a estas perguntas: Quais deveriam ser, se houver, os compromissos éticos do facilitador de FpC? A neutralidade política/ideológica é exigida do facilitador do FpC? A neutralidade política é possível? O que constitui doutrinação em ambientes educacionais? As crianças são mais vulneráveis à doutrinação do que os adultos e, em caso afirmativo, quais são as implicações desse fato para a prática de FpC? Quais são os usos do FpC no cenário ideológico dramaticamente polarizado em que vivemos atualmente? Quais, se houver, são as responsabilidades éticas de um professor ou professora envolvido em práticas filosóficas? As responsabilidades éticas do praticante filosófico são semelhantes ou diferentes quando os sujeitos são crianças ou adultos? Toda metodologia tem um "currículo oculto"? Se sim, o que é o currículo oculto do FpC? O que distingue a prática dialógica da prática monológica? Uma pode ter a aparência da outra? O "método socrático" (Elenchus), como o concebemos, é dialógico? Quais, se houver, são os usos da ironia na prática filosófica? Sócrates (ou qualquer outro filósofo) deve ser considerado um modelo para os praticantes de PpC? ; Este artículo sirve de introducción a un dossier centrado en las implicaciones éticas de la Práctica de la Filosofía con niñas y niños, y personas adultas. Identifica temas éticos en el movimiento de la FpN a lo largo de tres generaciones de teóricos y practicantes, y argumenta que, histórica y materialmente, la transición a una "nueva" hermenéutica de la infancia que se ha producido dentro del movimiento de la FpN ha surgido como respuesta a la presión cada vez mayor del neoliberalismo y de un capitalismo armado para construir políticas públicas en educación sobre una base excesivamente regulada. ¿Podría una nueva relación con la infancia proporcionar la agenda ética y política que nuestro tiempo requiere para hacer filosofía con niñas y niños con integridad? ¿Podría una escucha y apertura radicales a la infancia -que ha sido una confesada característica intrínseca de la pedagogía de la FpN desde el principio- sostener el movimiento en estos tiempos oscuros? Por último, el documento presenta un conjunto de artículos escritos en respuesta a estas preguntas: ¿Cuáles deberían ser, en cada caso, los compromisos éticos del animador de FpN? ¿Es necesaria la neutralidad política/ideológica del facilitador de FpN? ¿Es posible la neutralidad política? ¿Qué es el adoctrinamiento en el ámbito educativo? ¿Son las niñas y niños más vulnerables al adoctrinamiento que los adultos y, en caso afirmativo, qué implicaciones tiene este hecho para la práctica de FpN? ¿Cuáles son los usos de FpN en el paisaje ideológico dramáticamente polarizado que habitamos actualmente? ¿Cuáles son, en su caso, las responsabilidades éticas de un docente que ejerce la práctica filosófica? ¿Son las responsabilidades éticas del practicante filosófico similares o diferentes cuando los sujetos son niñas y niños que cuando son adultos? ¿Tiene toda metodología un "currículo oculto"? Si es así, ¿cuál es el currículo oculto de FpN? ¿Qué distingue la práctica dialógica de la monológica? ¿Puede una tener la apariencia de la otra? ¿Es dialógico el "método socrático" (Elenchus) tal y como lo concebimos? ¿Cuáles son los usos de la ironía en la práctica filosófica? ¿Debe considerarse a Sócrates (o a cualquier otro filósofo) como un modelo para los practicantes de FpN?

Introduction. The article presents the results of the philosophical discussion with high school students, considers the problems and prospects for conducting classes in philosophy with children, and proposes original teaching methods that repre- sent a synthesis of philosophical, pedagogical and research approaches. The purpose of the article is to demonstrate the relevance of the ideas, methods and approaches of philosophy with children in the context of modern philosophical, pedagogical and research problems. Research methods are based on the theoretical principles of hermeneutic-phenomenological and psychoanalytic approaches to the interpretation and structural-semiotic analysis of linguistic state- ments. The scientific novelty of the research lies in devel- oping the author's approach to holding philosophi- cal discussions with schoolchildren, which carries out the synthesis of philosophical-pedagogical and research teaching methods. Results and conclusions. As a result of the study, a conclusion is made about the relevance and demand for such classes of philosophy with children related to interdisciplinary trajectories of its development, the search for effective teaching strategies focused on the comprehensive develop- ment of children and their involvement in research activities.

The trend among philosophy of education student teachers at the University of South Africa (UNISA) is a poor grasp of the underlying assumptions and principles of African philosophy, or what British social historian E. P.Thompson (1995) called 'the poverty of theory'. In this paper I attempt to centre the study of African philosophy in the teacher education curriculum at UNISA. The paper explores the potential for interfaces between critical thinking, philosophy for children (P4C) and African philosophy, in particular the worldview of ubuntu and communalism. The paper grows out of my concern as teacher educator about South African student teachers' poor immersion in the African philosophical frameworks that ought to inform their practice. Since the transition from apartheid to democracy in 1994 South Africa's Department of Education has placed a heavy premium on the promotion of African values such as ubuntu (human dignity) and communalism in its policies. That said studies in education show that these imperatives only remain at policy level and scholarly discussions, and are not reflected in the actual practice of teaching and learning. This paper explores ways in which philosophy of education students can be supported to develop a grasp of African philosophy, with emphasis on ubuntu and communalism. Second, my assumption is that P4C has the potential to induct school children in the appreciation and enjoyment of philosophical debates and engagement, which is the cornerstone of university teaching and learning. DOI:10.5901/mjss.2013.v4n14p745