<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>1984-5987</journal-id>
<journal-title><![CDATA[Childhood & Philosophy]]></journal-title>
<abbrev-journal-title><![CDATA[child.philo]]></abbrev-journal-title>
<issn>1984-5987</issn>
<publisher>
<publisher-name><![CDATA[Universidade do Estado do Rio de Janeiro]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S1984-59872018000300697</article-id>
<article-id pub-id-type="doi">10.12957/childphilo.2018.30843</article-id>
<title-group>
<article-title xml:lang="en"><![CDATA[Questions and performatives - communities of inquiry as conventional contexts]]></article-title>
<article-title xml:lang="es"><![CDATA[Preguntas y performatividad - Comunidades de investigação como contextos convencionales]]></article-title>
<article-title xml:lang="pt"><![CDATA[Perguntas e performatividades - Comunidades de investigação como contextos convencionais]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Postiglione]]></surname>
<given-names><![CDATA[Enrico]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,University of Modena &amp; Reggio Emilia  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Italy</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>09</month>
<year>2018</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>09</month>
<year>2018</year>
</pub-date>
<volume>14</volume>
<numero>31</numero>
<fpage>697</fpage>
<lpage>714</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1984-59872018000300697&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1984-59872018000300697&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1984-59872018000300697&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract 'Philosophy for Children', firstly proposed by M. Lipman and crucially developed with the contribution of A. M. Sharp, aims to nourish both critical thinking and argumentative ability of participants, enhancing their dialogical disposition and stimulating their inclusive and respectful attitude. The model conceives of children as a crucial resource for social development, and at the same time, for philosophical inquiry: since children's thought is supposed to be free from undisputable dogmas and theories that predominate adults' views, their questions or arguments about philosophical issues can shed new light on them, or even underline some contradictions of the adult-like society, that in standard conditions are unconsciously disregarded. In brief then, the philosophical background of P4C pushes for an in-practice philosophy, highlighting the value of critical thinking and ambitious questioning against a docile acceptance of well-established theories (and social practices). Shared and inclusive dialogical dynamics are then considered as a meaning of enhancing both social development and the level of research. Yet, the undervaluation of some dangers hiding in the maze of the dialogical activity could mislead models such as P4C from their own goals. In this paper, resulting from the observation of several P4C sessions, I face one of these possible risks, by focusing on the question-choosing process. I argue that, although they are supposed to be cross-sections of social environments, communities of inquiry as defined by Lipman are conventional contexts, where participants take part into a procedure: the sentences pronounced within the community possess a high performative value. According to the model, a jointly-agreed question is the starting point for the following discussion, the nature of which rests on several factors: the epistemic openness of such starting question is one of them. At this stage (viz. during the questioning activity), regardless of the explicit purpose of the model of doing so, sometimes social and cultural differences among participants are not completely erased. Hence, in heterogenous communities, the process of moving from the agenda to discussion hides some more difficulties for the facilitator. In such circumstances, the questioning activity is often the premise for a less fruitful discussion. I therefore propose a methodological integration to the standard P4C model, as an additional meaning to allow the facilitator to grant both participation and epistemic openness, even in heterogeneous communities.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen El programa "Filosofía para Niños", inicialmente propuesto por M. Lipman, y desarrollado con la contribución determinante de A. M. Sharp, busca desarrollar tanto el pensamiento crítico como la capacidad argumentativa de los participantes, mejorando su disposición dialógica y estimulando su actitud inclusiva y respetuosa. El modelo concibe al niño como un recurso crucial para el desarrollo social y, al mismo tiempo, para la investigación filosófica: como el pensamiento de los niños está supuestamente libre de dogmas y teorías irrefutables que predominan en las visiones adultas, sus preguntas o argumentos acerca de cuestiones filosóficas pueden arrojar una nueva luz sobre ellas, o inclusive, dejar en evidencia algunas contradicciones de la sociedad adulta, que en condiciones normales son inconscientemente desconsideradas. En resumen, P4C (Philosophy for Children) defiende una filosofía práctica, que destaca el valor del pensamiento crítico y cuestionamiento que ambiciona oponerse a una aceptación dócil de teorías (y prácticas sociales) consolidadas. Dinámicas dialógicas compartidas e inclusivas son consideradas como un medio para mejorar tanto el desarrollo social como el nivel de indagación. Sin embargo, subestimar algunos peligros escondidos en la complejidad de la actividad dialógica podría desviar modelos como el de P4C de sus propios objetivos. En el presente artículo, a partir da observación de varias sesiones de P4C, abordo uno de esos posibles riesgos, concentrándome en el proceso de selección de preguntas. Argumento que, aunque sean supuestos recortes de la sociedad, las comunidades de investigación definidas por Lipman son contextos regidos por convenciones, en los que los integrantes participan de un procedimiento: las sentencias pronunciadas dentro de la comunidad poseen un alto valor performativo. De acuerdo con el modelo, una cuestión escogida colectivamente es el punto de partida de la discusión, cuya naturaleza depende de varios factores: la apertura epistémica de la pregunta inicial es una de ellas. En esta fase (a saber, durante la actividad de cuestionamiento), independientemente de una intención explícita, en algunos casos, las diferencias sociales y culturales entre los participantes no son completamente eliminadas. Así, en las comunidades de investigación heterogéneas, el proceso de pasar de la elección de la pregunta a la discusión planeada esconde algunas dificultades para el facilitador. En tales circunstancias, la actividad cuestionadora es frecuentemente la premisa de una discusión menos provechosa. Propongo, por lo tanto, una inclusión metodológica al modelo P4C, como un medio adicional para posibilitar que el facilitador promueva tanto la participación como la apertura epistémica, incluso en comunidades heterogéneas.]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo "Filosofia para Crianças", primeiramente proposto por M. Lipman, e desenvolvido de maneira determinante com a contribuição de A. M. Sharp, visa nutrir tanto o pensamento crítico quanto a capacidade argumentativa dos participantes, aprimorando sua disposição dialógica e estimulando sua atitude inclusiva e respeitosa. O modelo concebe a criança como um recurso crucial para o desenvolvimento social e, ao mesmo tempo, para a investigação filosófica: como o pensamento das crianças é supostamente isento de dogmas e teorias incontestáveis que predominam nas visões dos adultos, suas perguntas ou argumentos acerca de questões filosóficas podem lançar nova luz sobre elas, ou mesmo evidenciar algumas contradições da sociedade adulta, que em condições normais são inconscientemente desconsideradas. Em resumo, então, o pano de fundo filosófico do P4C (Philosophy for Children) defende uma filosofia prática, destacando o valor do pensamento crítico e questionamento ambicioso contra uma aceitação dócil de teorias (e práticas sociais) consolidadas. Dinâmicas dialógicas compartilhadas e inclusivas são então consideradas como um meio para melhorar tanto o desenvolvimento social quanto o nível de pesquisa. No entanto, subestimar alguns perigos escondidos no emaranhado da atividade dialógica poderia desviar modelos como o P4C de seus próprios objetivos. Neste artigo, a partir da observação de várias sessões do P4C, enfrento um desses possíveis riscos, concentrando-me no processo de escolha de perguntas. Argumento que, embora sejam supostamente recortes da sociedade, as comunidades de investigação definidas por Lipman são contextos regidos por convenções, em que os integrantes participam de um procedimento: as sentenças pronunciadas dentro da comunidade possuem um alto valor performativo. De acordo com o modelo, uma questão combinada é o ponto de partida para a discussão, cuja natureza depende de vários fatores: a abertura epistêmica da questão inicial é uma delas. Nesta fase (a saber, durante a atividade de questionamento), independentemente de uma intenção explícita, em alguns casos, as diferenças sociais e culturais entre os participantes não são completamente eliminadas. Assim, em comunidades de investigação heterogêneas, o processo de passar da escolha da questão para a discussão planejada esconde algumas dificuldades para o facilitador. Em tais circunstâncias, a atividade questionadora é frequentemente a premissa de uma discussão menos proveitosa. Proponho, portanto, uma inclusão metodológica ao modelo padrão P4C, como um meio adicional para possibilitar que o facilitador promova tanto a participação quanto a abertura epistêmica, mesmo em comunidades heterogêneas.]]></p></abstract>
<kwd-group>
<kwd lng="en"><![CDATA[communities of inquiry]]></kwd>
<kwd lng="en"><![CDATA[questions]]></kwd>
<kwd lng="en"><![CDATA[dialogue dynamics]]></kwd>
<kwd lng="en"><![CDATA[performative language]]></kwd>
<kwd lng="es"><![CDATA[comunidades de investigación]]></kwd>
<kwd lng="es"><![CDATA[preguntas]]></kwd>
<kwd lng="es"><![CDATA[dinámica de diálogo]]></kwd>
<kwd lng="es"><![CDATA[lenguaje performativo]]></kwd>
<kwd lng="pt"><![CDATA[comunidades de investigação]]></kwd>
<kwd lng="pt"><![CDATA[perguntas]]></kwd>
<kwd lng="pt"><![CDATA[dinâmica de diálogo]]></kwd>
<kwd lng="pt"><![CDATA[linguagem performativa]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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