<?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>S1984-59872011000200251</article-id>
<article-id pub-id-type="doi">10.12957/childphilo.2011.14251</article-id>
<title-group>
<article-title xml:lang="en"><![CDATA[Children's drawings as expressions of &#8213;narrative philosophizing&#8214; concepts of death a comparison of german and japanese elementary school children]]></article-title>
<article-title xml:lang="pt"><![CDATA[Os desenhos de crianças como expresses de uma &#8213;narrativa filosofante&#8214;. Conceitos de morte. Uma com-paração entre as crianças de escolas de ensino fundamental na alemanha e no japão.]]></article-title>
<article-title xml:lang="es"><![CDATA[Los dibujos de niños como expresiones de una &#8213;narrativa filosofante&#8214;. Conceptos de muerte. Una com-paración entre niños de escuelas de enseñanza fundamental de alemania y japón. Kinderzeichnungen als ausdrucksformen des "narrativen philosophierens&#8213;. Konzepte zum tod. Ein vergleich von deutschen und japanischen grundschulkindern.]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Marsal]]></surname>
<given-names><![CDATA[Eva]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Dobashi]]></surname>
<given-names><![CDATA[Takara]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,University of Education Karlsruhe  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Germany</country>
</aff>
<aff id="Af2">
<institution><![CDATA[,Hiroshima University  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Japan</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>12</month>
<year>2011</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>12</month>
<year>2011</year>
</pub-date>
<volume>7</volume>
<numero>14</numero>
<fpage>251</fpage>
<lpage>269</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1984-59872011000200251&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1984-59872011000200251&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1984-59872011000200251&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract:  One of Kant's famous questions about being human asks, &#8213;What may I hope?&#8214; This question places in-dividual life within an encompassing horizon of human history and speculates on the possibility of perspectives beyond death. In our time mortality is generally repressed, though the development of per-sonal consciousness is closely linked to realization of one's finitude. This raises especially urgent ques-tions for children, and they are left to deal with them alone. From the time awareness begins, knowledge that death can occur at any moment is one of the a priori determinants of being alive; that is, life is struc-tured in advance by its future pastness. (Scheler, Heidegger, Fink, Simmel). According to Max Scheler, death reveals itself as a necessary and manifest constituent of all possible inner experiences in the life process. The cultural and individual interpretations of death's meaning and consequences derived from this insight opened up an ample space for imagined possibilities of &#8213;continued existence,&#8214; which af-fected approaches to life. In our research project &#8213;Inochi - The Concept of Life after Death in Children's Construction of the World. A German-Japanese Comparison,&#8214; carried out with German and Japanese research support, we examine concepts developed within the community of inquiry concerning &#8213;the individual's afterlife&#8214; as soul, angel, animal, star, etc. In this we want to examine whether a globalized media environment leads to a cultural convergence in children's ideas, and whether there are differences between views of girls and boys. Relevance of ideas about death is seen in the example of Japanese children who, believing in reincarnation chose &#8213;killing oneself&#8214; with relative frequency as a problem-solving strategy. Our contribution will present children's imaginings using the drawings they created within this framework, since these can be interpreted as expressions of &#8213;narrative philosophizing,&#8214; espe-cially for the Japanese children. Here we follow Mark Johnson who says&#8214; Human beings are imaginative synthesizing animals&#8214; (1993 p.152). These imaginations make up a large part of our understanding, not just our beliefs, but rather our socially constructed way of being in and inhabiting a world.]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo:  Uma das famosas perguntas de Kant a respeito de ser humano interroga: &#8213;O que posso esperar?&#8214; Esta quest&#227;o coloca a vida individual em um horizonte abrangente de hist&#243;ria humana e especula sobre a possibilidade de perspectivas al&#233;m da morte. Em nossa &#233;poca a mortalidade &#233; geralmente reprimida, embora o desenvolvimento da consci&#234;ncia pessoal seja estreitamente ligado &#224; realiza&#231;&#227;o da finitude de cada um. Isso torna especialmente urgente as perguntas para as crian&#231;as, e elas s&#227;o deixadas para lidar com elas sozinhas. Desde o tempo em que o despertar come&#231;a, a sabedoria de que a morte pode ocorrer a qualquer memento &#233; um dos a priori determinantes do estar vivo; ou seja, a vida &#233; estruturada antecipadamente pela sua futura dimens&#227;o do passado. (Scheler, Heidegger, Fink, Simmel). Segundo Max Sche-ler, a morte se revela como um constituinte necess&#225;rio e manifesto de toda experi&#234;ncia interna poss&#237;vel no processo da vida. As interpreta&#231;&#245;es culturais e individuais do significado e consequ&#234;ncias da morte derivadas dessa vis&#227;o abriram um amplo espa&#231;o para as possibilidades imaginadas de uma &#8213;exist&#234;ncia continuada&#8214;, que afetou as abordagens da vida. No nosso projeto de pesquisa &#8214;Inochi - O conceito da Vida ap&#243;s a Morte na constru&#231;&#227;o do Mundo das Crian&#231;as. Uma compara&#231;&#227;o Alem&#227;-Japonesa&#8214;, levada com o apoio para a pesquisa da Alemanha e do Jap&#227;o, n&#243;s examinamos conceitos desenvolvidos na co-munidade de investiga&#231;&#227;o relativos &#224; &#8213;Vida ap&#243;s a morte do indiv&#237;duo&#8214; como alma, anjo, animal, estre-la, etc. Nisso queremos examinar se um meio ambiente de m&#237;dia globalizado leva a uma converg&#234;ncia cultural nas ideias das crian&#231;as, e se existem diferen&#231;as entre as vis&#245;es dos meninos e das meninas. A relev&#226;ncia das ideias sobre a morte &#233; vista no exemplo das crian&#231;as japonesas que, acreditando na reen-carna&#231;&#227;o escolhem &#8213;se suicidar&#8214; com certa frequ&#234;ncia como uma estrat&#233;gia para resolver problemas. Nossa contribui&#231;&#227;o vai apresentar as imagina&#231;&#245;es das crian&#231;as usando os desenhos que eles criaram nes-se quadro, pois esses podem ser interpretados como express&#245;es de uma &#8213;narrativa filosofante&#8214;, particu-larmente para as crian&#231;as japonesas. Aqui n&#243;s seguimos Mark Johnson que diz &#8213;Os seres humanos s&#227;o animais imaginativos sintetizantes&#8214; (1993, p. 152). Essas imagina&#231;&#245;es fazem uma boa parte de nossa compre-ens&#227;o, n&#227;o somente de nossas cren&#231;as, mas principalmente nossa maneira socialmente constru&#237;da de ser e habitar o mundo.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen:  Una de las famosas preguntas de Kant sobre el ser humano interroga: "&#191;Qu&#233; puedo esperar?" Esta pre-gunta sit&#250;a la vida individual dentro de un amplio horizonte de la historia de la humanidad y especula sobre la posibilidad de perspectivas m&#225;s all&#225; de la muerte. En nuestro tiempo la mortalidad es general-mente reprimida, aunque el desarrollo de la conciencia personal est&#225; estrechamente vinculado a la reali-zaci&#243;n de la propia finitud. Esto plantea cuestiones de especial urgencia para los ni&#241;os, y se los deja tra-tar con ellas a solas. Desde el tiempo en que comienza la conciencia, el conocimiento de que la muerte puede ocurrir en cualquier momento es uno de los determinantes, a priori, de estar vivo, es decir, la vida est&#225; estructurada de antemano por su futura dimensi&#243;n pasada. (Scheler, Heidegger, Fink, Simmel). Seg&#250;n Max Scheler, la muerte se revela como un componente necesario y manifiesto de todas las posi-bles experiencias internas en el proceso de la vida. Las interpretaciones individuales y culturales del significado de la muerte y las consecuencias derivadas de esta visi&#243;n abrieron un amplio espacio para posibilidades imaginadas de "existencia continuada", que afect&#243; enfoques sobre la vida. En nuestro pro-yecto de investigaci&#243;n "Inochi - El concepto de vida despu&#233;s de la muerte en la construcci&#243;n del mundo por parte de ni&#241;os. Una comparaci&#243;n Alemania-Jap&#243;n", llevado a cabo con el apoyo de investigaci&#243;n alemana y japonesa, examinamos conceptos desarrollados en la comunidad de investigaci&#243;n sobre "el individuo m&#225;s all&#225; de la vida", como alma, &#225;ngel, animal, estrella, etc. Con ello, queremos examinar si un entorno globalizado por los medios de comunicaci&#243;n lleva a una convergencia cultural en las ideas de los ni&#241;os, y si hay diferencias entre las opiniones de las ni&#241;as y los ni&#241;os. Relevancia de las ideas acerca de la muerte se ve en el ejemplo de ni&#241;os japoneses quienes, creyendo en la reencarnaci&#243;n eligieron "ma-tarse a s&#237; mismo" con relativa frecuencia como una estrategia de resoluci&#243;n de problemas. Nuestra con-tribuci&#243;n presenta las fantas&#237;as de los ni&#241;os con dibujos que crearon en este marco, ya que estos pueden ser interpretados como expresiones de "narrativa filosofante", especialmente para los ni&#241;os japoneses. Aqu&#237; seguimos Mark Johnson, que dice: "Los seres humanos son animales que hacen s&#237;ntesis imaginati-vas." (1993, p. 152). Estas imaginaciones forman una gran parte de nuestra comprensi&#243;n, no s&#243;lo nuestras creencias, sino m&#225;s bien nuestra socialmente construida manera de estar y habitar un mundo.]]></p></abstract>
<abstract abstract-type="short" xml:lang="de"><p><![CDATA[Zusammenfassung:  Eine der ber&#252;hmtesten Fragen Kants, mit denen er das Menschsein umrei&#223;t, lautet: "Was darf ich hoffen&#8213;? Diese Frage bettet das individuelle Leben in einen weiten vertikalen und horizontalen Zusammenhang und intendiert durch ihre transzendentale Ausrichtung die Anfrage, ob ich auf eine meine Existenz &#252;berschreitende Erscheinungsform hoffen darf. Nach Georg Simmel ger&#228;t mit dieser Einsicht in die eigene Sterblichkeit der Tod in das Blickfeld der Reflexion und f&#252;hrt zur Erkenntnis: "In jedem einzelnen Moment des Lebens sind wir solche, die sterben werden&#8213; (1922, S. 98). Dass der Tod sich jederzeit ereignen kann, geh&#246;rt seit diesem Bewusstseinsakt zu den apriorischen Bestimmungen des Lebens, d.h. das Leben ist von vorneherein durch seine k&#252;nftige Gewesenheit (Scheler, Heidegger, Fink) strukturiert. F&#252;r Max Scheler ist dieser Bewusstseinsakt nicht von der Beobachtung des Sterbens anderer abh&#228;...]]></p></abstract>
<kwd-group>
<kwd lng="en"><![CDATA[comparative education]]></kwd>
<kwd lng="en"><![CDATA[childhood]]></kwd>
<kwd lng="en"><![CDATA[drawings]]></kwd>
<kwd lng="en"><![CDATA[death]]></kwd>
<kwd lng="en"><![CDATA[narrative]]></kwd>
<kwd lng="pt"><![CDATA[educação comparativa]]></kwd>
<kwd lng="pt"><![CDATA[infância]]></kwd>
<kwd lng="pt"><![CDATA[desenhos]]></kwd>
<kwd lng="pt"><![CDATA[morte]]></kwd>
<kwd lng="pt"><![CDATA[narrativa]]></kwd>
<kwd lng="es"><![CDATA[educación comparada]]></kwd>
<kwd lng="es"><![CDATA[infancia]]></kwd>
<kwd lng="es"><![CDATA[dibujos]]></kwd>
<kwd lng="es"><![CDATA[muerte]]></kwd>
<kwd lng="es"><![CDATA[narrativa]]></kwd>
<kwd lng="de"><![CDATA[Vergleichende Erziehung]]></kwd>
<kwd lng="de"><![CDATA[Kindheit]]></kwd>
<kwd lng="de"><![CDATA[Kinderzeichnung]]></kwd>
<kwd lng="de"><![CDATA[Narration]]></kwd>
<kwd lng="de"><![CDATA[Tod]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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