<?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>S1984-59872012000100131</article-id>
<article-id pub-id-type="doi">10.12957/childphilo.017.60505</article-id>
<title-group>
<article-title xml:lang="en"><![CDATA[Socratic inquiry for all ages]]></article-title>
<article-title xml:lang="es"><![CDATA[Investigación socrática para todas las edades]]></article-title>
<article-title xml:lang="pt"><![CDATA[Investigação socrática para todas as idades]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Phillips]]></surname>
<given-names><![CDATA[Christopher]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,New York University  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>USA</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>06</month>
<year>2012</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>06</month>
<year>2012</year>
</pub-date>
<volume>8</volume>
<numero>15</numero>
<fpage>131</fpage>
<lpage>151</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1984-59872012000100131&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1984-59872012000100131&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1984-59872012000100131&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract: In 1996, the author inaugurated philosophical inquiry groups called Socrates Caf&#233; as one modest effort to counter in the United States what he perceived as rampant self-absorption and pervasive intolerance among its citizenry, and more positively, to create a type of ongoing dialogical inquiry group, more often than not in a public setting, that created bonds of empathy and understanding among participants. To make even modest inroads in achieving such a goal, however, it seemed incumbent to the author to have the exchanges driven by a method that would not so much force but inspire participants to challenge their own and one another's dogma, so that any desultory habits that allowed for complacency in thought would be supplanted by ones that inspired participants' critical acumen and imaginative vision. Over the last 16 years, the author has travelled extensively across the globe to engage with diverse others in Socratic inquiry - not just in places like caf&#233;s, libraries, senior centers, but in prisons, nursing homes, institutions for the mentally ill, universities, and in schools (elementary, middle and high schools, both public and private). These gatherings often bring together people of vastly disparate backgrounds and experiences and ages who nonetheless have a shared striving for impassioned yet thoughtful discourse. In this article, the author explores why he believes his approach to practicing philosophical inquiry merits the sobriquet 'Socratic,' and in doing so, relates the intellectual and processual underpinnings of his dialogical method. The overarching aim is to present a genealogy of one way of doing philosophical inquiry that can legitimately be called Socratic - a way that is open and accessible to people of all ages. This version of the Socratic method that is adumbrated is largely informed by Justus Buchler, though it is also influenced considerably by Walter Kaufmann (particularly the axiological and teleological strains), and Hannah Arendt (particularly the performative and doxological aspects). The author draws on supportive arguments from these preeminent Western intellectuals and humanist-scholars who themselves were irrevocably altered by the paradigmatic practices of the historical Socrates. At the same time, all had somewhat differing perceptions and interpretations of who this historical Socrates was, what his philosophical quest amounted to, and how he should be emulated in contemporary contexts. This informed their respective outlooks on contemporary usages of this eponymous method, and theirs in turned informed the author's. ]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen: En 1996, el autor inaugur&#243; grupos de indagaci&#243;n filos&#243;fica llamados S&#243;crates Caf&#233; como un esfuerzo modesto de contrarrestar en Estados Unidos lo que &#233;l percib&#237;a como un egocentrismo e intolerancia persistentes entre sus ciudadanos, y mas positivamente, para crear un grupo dial&#243;gico de indagaci&#243;n que se reuniera con regularidad y en un espacio p&#250;blico, que a su vez creara v&#237;nculos de empat&#237;a y entendimiento entre sus participantes. Para lograr avances aunque fueran modestos, le pareci&#243; pertinente al autor, que estos intercambios fueran impulsados por un m&#233;todo que no forzara sino inspirara a los participantes a retar sus propios dogmas y los de los dem&#225;s para que as&#237; cualquier h&#225;bito poco met&#243;dico que diera lugar a la complacencia de pensamiento, fuera reemplazado por los que inspiraran la perspicacia cr&#237;tica y visi&#243;n imaginativa de los asistentes. En el transcurso de los &#250;ltimos 16 a&#241;os, el autor ha viajado extensivamente por el mundo para entablar di&#225;logos de indagaci&#243;n socr&#225;tica con una diversidad de individuos -no solo en lugares como cafeter&#237;as, bibliotecas, centros para personas de la tercera edad, sino tambi&#233;n en prisiones, residencias de ancianos, instituciones para personas con enfermedades mentales, universidades y escuelas (primarias, secundarias y preparatorias tanto p&#250;blicas como privadas). Estas reuniones con frecuencia re&#250;nen a personas de edades, or&#237;genes y experiencias enormemente diversas, que sin embargo tienen en com&#250;n el empe&#241;o del discurso apasionado y a la vez respetuoso. En este art&#237;culo, el autor explora por qu&#233; considera que su acercamiento a la pr&#225;ctica de indagaci&#243;n filos&#243;fica, merece el mote 'Socr&#225;tico', y al hacerlo, relata el sustento intelectual y procesual de su m&#233;todo dial&#243;gico. El objetivo general es presentar la genealog&#237;a de una forma de practicar indagaci&#243;n filos&#243;fica que puede leg&#237;timamente ser llamado Socr&#225;tico -una forma que es abierta y accesible a personas de todas las edades. Esta versi&#243;n del m&#233;todo Socr&#225;tico aqu&#237; esbozada, est&#225; ampliamente informada por Justus Buchler, aunque tambi&#233;n ha sido influida considerablemente por Walter Kauffman (particularmente las cualidades axiol&#243;gicas y teol&#243;gicas), y Hannah Arendt (particularmente en los aspectos performativos y doxol&#243;gicos). El autor recurre a argumentos que lo respaldan de estos preeminentes intelectuales y estudiosos humanistas occidentales, quienes a su vez fueron irrevocablemente alterados por la pr&#225;ctica paradigm&#225;tica del S&#243;crates hist&#243;rico. Al mismo tiempo, todos ten&#237;an percepciones un tanto diferentes e interpretaciones de qui&#233;n era este S&#243;crates hist&#243;rico, cu&#225;l era su b&#250;squeda filos&#243;fica, y c&#243;mo deber&#237;a de ser emulado en contextos contempor&#225;neos. Esto inform&#243; sus respectivos puntos de vista en cuanto al uso contempor&#225;neos de &#233;ste m&#233;todo ep&#243;nimo, y el de ellos en turno inform&#243; el del autor. ]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo: Em 1996, o autor inaugurou grupos de indaga&#231;&#227;o filos&#243;fica chamados S&#243;crates Caf&#233; como um esfor&#231;o modesto de contrariar nos Estados Unidos o que ele percebia como um egocentrismo e uma intoler&#226;ncia persistente entre seus cidad&#227;os, e mais positivamente, para criar um grupo dial&#243;gico de indaga&#231;&#227;o que se reunir&#237;a com regularidade num espa&#231;o p&#250;blico, que por sua vez criaria v&#237;nculos de empatia e entendimento entre seus participantes. Para alcan&#231;ar avan&#231;os, bem que sejam modestos, pareceu pertinente ao autor, que estes interc&#226;mbios sejam impulsados por um m&#233;todo que n&#227;o for&#231;asse mas inspirasse os participantes a desafiar seus pr&#243;prios dogmas e os dos outros para que assim qualquer h&#225;bito pouco met&#243;dico que desse lugar &#224; complac&#234;ncia de pensamento, fosse substitu&#237;do pelos que inspiraram a perspic&#225;cia cr&#237;tica e a vis&#227;o imaginativa dos assistentes. No transcurso dos &#250;ltimos 16 anos, o autor viajou extensivamento pelo mundo para armazenar di&#225;logos de indaga&#231;&#227;o socr&#225;tica com uma diversidade de indiv&#237;duos - n&#227;o s&#243; em lugares como cafeterias, bibliotecas, centros para pessoas idosas, mas tamb&#233;m em pris&#245;es, resid&#234;ncias de anci&#245;es, institui&#231;&#245;es para pessoas com enfermidades mentais, universidades e escolas (prim&#225;rias, segund&#225;rias e preparat&#243;rias tanto p&#250;blicas quanto privadas). Estas reuni&#245;es com frequ&#234;ncia re&#250;nem pessoas de idade, origens, e experi&#234;ncias enormemente diversas, que contudo t&#234;m em comum o empenho do discurso apaixonado e ao mesmo tempo respeitoso. Neste artigo, o autor explora por que considera que sua aproxima&#231;&#227;o da pr&#225;tica da indaga&#231;&#227;o filos&#243;fica merece o apelido de 'Socr&#225;tico', e ao faz&#234;-lo, relata a sustenta&#231;&#227;o intelectual e processual de seu m&#233;todo dial&#243;gico. O objetivo geral &#233; de apresentar a genealogia de uma forma de praticar a indaga&#231;&#227;o que pode ser legitimamente chamada de Socr&#225;tica - uma forma que &#233; aberta e acess&#237;vel a pessoas de todas as idades. Esta vers&#227;o do m&#233;todo Socr&#225;tico aqui esbo&#231;ada, est&#225; amplamente informada por Justus Buchler, bem que tenha tamb&#233;m sido consideravelmente influenciada por Walter Kauffman (particularmente as qualidades axiol&#243;gicas e teol&#243;gicas) e Hannah Arendt (particularmente os aspectos performativos e doxol&#243;gicos). O autor recorre a argumentos que respaldam desses preeminentes intelectuais e estudiosos humanistas ocidentais, que por sua vez foram irrevogavelmente alterados pela pr&#225;tica paradigm&#225;tica do S&#243;crates hist&#243;rico. Ao mesmo tempo, todos tinham percep&#231;&#245;es um tanto diferentes e interpreta&#231;&#245;es de quem era este S&#243;crates hist&#243;rico, qual era sua busca filos&#243;fica, e como deveria ser emulado em contextos contempor&#226;neos. Isto informou seus respectivos pontos de vista enquanto ao uso contempor&#226;neo deste m&#233;todo ep&#243;nimo, e o deles em retorno informou o do autor. ]]></p></abstract>
<kwd-group>
<kwd lng="en"><![CDATA[Socratic method]]></kwd>
<kwd lng="en"><![CDATA[Philosophical inquiry]]></kwd>
<kwd lng="en"><![CDATA[J. Buchler]]></kwd>
<kwd lng="es"><![CDATA[Método socrático]]></kwd>
<kwd lng="es"><![CDATA[Investigación filosófica]]></kwd>
<kwd lng="es"><![CDATA[J. Buchler]]></kwd>
<kwd lng="pt"><![CDATA[Método socrático]]></kwd>
<kwd lng="pt"><![CDATA[Investigação filosófica]]></kwd>
<kwd lng="pt"><![CDATA[J. Buchler]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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