<?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>S1984-59872012000100179</article-id>
<article-id pub-id-type="doi">10.12957/childphilo.2017.80505</article-id>
<title-group>
<article-title xml:lang="en"><![CDATA[The temple school: transcendentalist pedagogy and moral regulation in antebellum america]]></article-title>
<article-title xml:lang="pt"><![CDATA[A escola do templo: pedagogia transcendentalista e regulação moral na américa antes da guerra]]></article-title>
<article-title xml:lang="es"><![CDATA[La escuela del templo: pedagogía transcendentalista y regulación moral en estados unidos de américa antes de la guerra]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Schertz]]></surname>
<given-names><![CDATA[Dr. Matthew]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,University of Montana Phyllis J. Washington College of Education and Human Sciences ]]></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>179</fpage>
<lpage>194</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1984-59872012000100179&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1984-59872012000100179&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1984-59872012000100179&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract: At the advent of the common school era in the United States members of the Transcendentalist Club directly challenged Lockean pedagogy and traditional, dogmatic religious instruction in favor of a dialogically-driven moral education experience that harkened back to Plato's academy. In particular, the Transcendentalists contested the ascension of empiricism in the common school movement at large and within the spiritual and intellectual life of their own brethren, Harvard's Unitarians. Greek and Latin, languages which had recorded the Western intellectual tradition for thousands of years, were being supplanted by the ascension of the modern sciences from the academy to the university. Many intellectuals were concerned that the liberal and fine arts would no longer shape the outwardly focused minds designing and building the modern industrial state. Wary of any materialistic cognitive scaffolding that could emerge from focusing solely on the empirical world, the Transcendentalists favored Kant and Hegel, upholding rationalism alongside Christian mysticism. A Transcendentalist, in the words of Emerson, "believes in the perpetual openness of the human mind to new influx of light and power; he believes in inspiration, and in ecstasy....the spiritual measure of inspiration is the depth of the thought, and never, who said it." Schooling should therefore honor perpetual openness and depth of thought through various forms of expression, speech being one of them. In 1834, Bronson Alcott, a member of the Transcendentalist Club, opened the School for Human Culture in Boston, Massachusetts. Alcott sought to provide children with an education that honored personal inspiration and intellectual acumen through a pedagogy, which challenged dogmatic mimesis. Alcott argued that "the child is the book. The operations of his mind are the true system.... Let him follow out his impulses, the thoughts...in their own principles and rational order of expression...." Thirty boys and girls from the ages of three to twelve attended Alcott's school, which was designed to promote the intellectual and spiritual growth of the young. The Socratic method formed the pedagogical core of the curriculum at Alcott's institution. He used quotes from the Gospels, classical philosophy, and literature as jumping points for dialogue. During spelling lessons specific words were discussed to help elicit conceptual understanding and linguistic fluidity. Fortunately, Alcott's assistant teacher, Elizabeth Peabody, recorded many of these conversations. The paper presents an analysis of several of the dialogues presented in Peabody's text. Studying Alcott's specific questions, student responses to those questions, and the ensuing dialogical moves provides a gateway to understanding Transcendentalist pedagogy. In particular the paper focuses on Alcott's attempts at moral regulation, a concept defined by Rousmaniere, Dehli &amp; Coninck-Smith as "the disciplining of personal identities and the shaping of conduct and conscience through self-appropriation of morals and beliefs about what is right and wrong, possible and impossible, normal and pathological." Alcott believed that reasonable deliberation is imperative for the moral regulation of children, because within the dialectical encounter the reflective mind is modeled. Moreover, Alcott argued that the realm of ideas enables one to experience the Good, and thereby avoid of the temptations of the material world.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen: Con el advenimiento de la era de la escuela com&#250;n en los Estados Unidos, miembros del Club Trascendentalista desafiaron directamente la pedagog&#237;a de Locke y de la instrucci&#243;n tradicional, dogm&#225;tica religiosa en favor de una experiencia de educaci&#243;n moral dial&#243;gica, que remontaba a la Academia de Plat&#243;n. En particular, los trascendentalistas impugnaban la ascensi&#243;n del empirismo en el movimiento de la escuela com&#250;n, en general, y dentro de la vida espiritual e intelectual de sus propios hermanos, Unitarios de Harvard. Las lenguas griega y latina, que hab&#237;an grabado la tradici&#243;n intelectual occidental durante miles de a&#241;os, estaban siendo suplantadas por las ciencias modernas de la academia a la universidad. Muchos intelectuales estaban preocupados de que las artes liberales ya no dieran forma a las mentes enfocadas hacia el exterior, para el dise&#241;o y la construcci&#243;n del moderno estado industrial. Desconfiados de cualquier andamio materialista cognitivo que pudiera surgir de centrarse &#250;nicamente en el mundo emp&#237;rico, los trascendentalistas favorecieron Kant y Hegel, defendiendo el racionalismo, en toda la m&#237;stica cristiana. Un trascendentalista, en palabras de Emerson, "cree en la apertura permanente de la mente humana a la nueva afluencia de luz y poder, cree en la inspiraci&#243;n, y en el &#233;xtasis.... la medida espiritual de inspiraci&#243;n es la profundidad del pensamiento, y no, quien lo dijo.," La educaci&#243;n por lo tanto, debe honrar la apertura perpetua y la profundidad de pensamiento a trav&#233;s de diversas formas de expresi&#243;n, siendo el discurso una de ellas. En 1834, Bronson Alcott, un miembro del Club Trascendentalista, abri&#243; la Escuela para la cultura humana en Boston, Massachusetts. Alcott buscaba ofrecer a los ni&#241;os una educaci&#243;n que honrara la inspiraci&#243;n personal y la visi&#243;n intelectual a trav&#233;s de una pedagog&#237;a que desafiaba la mimesis dogm&#225;tica. Alcott argument&#243; que "el ni&#241;o es el libro. Las operaciones de su mente son el verdadero sistema .... Que siga con sus impulsos, los pensamientos ... en sus propios principios y el orden racional de expresi&#243;n .... " Treinta ni&#241;os y ni&#241;as entre tres y doce a&#241;os asistieron a la escuela de Alcott, que fue dise&#241;ada para promover el crecimiento intelectual y espiritual de los j&#243;venes. El m&#233;todo socr&#225;tico form&#243; la base pedag&#243;gica del programa de estudios en la instituci&#243;n de Alcott. &#201;l us&#243; citas de los Evangelios, de la filosof&#237;a y la literatura cl&#225;sicas, como disparadores del di&#225;logo. Durante las clases de ortograf&#237;a palabras espec&#237;ficas eran discutidas para ayudar a elucidar la comprensi&#243;n conceptual y la fluidez ling&#252;&#237;stica. Afortunadamente, una profesora asistente de Alcott, Elizabeth Peabody, grab&#243; muchas de estas conversaciones. Este texto presenta un an&#225;lisis de varios de los di&#225;logos que se presentan en el texto de Peabody. El estudio de las cuestiones espec&#237;ficas de Alcott, de las respuestas de los estudiantes a esas preguntas, y los movimientos subsiguientes dial&#243;gicos proporcionan una puerta de entrada a la comprensi&#243;n de la pedagog&#237;a trascendentalista. En particular, el art&#237;culo se centra en los intentos de Alcott de una regulaci&#243;n moral, un concepto definido por Rousmaniere, Delhi y Coninck Smith-como "la disciplina de las identidades personales y la formaci&#243;n de la conducta y la conciencia a trav&#233;s de auto-apropiaci&#243;n de morales y creencias acerca de lo que es correcto e incorrecto, posible e imposible, normal y patol&#243;gico." Alcott cre&#237;a que la deliberaci&#243;n razonable es imperativa para la regulaci&#243;n moral de los ni&#241;os, porque en el encuentro dial&#233;ctico se modela la mente reflexiva. M&#225;s a&#250;n, Alcott argumentaba que el reino de las ideas permite a uno experimentar el bien, y as&#237; evitar las tentaciones del mundo material. ]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo: Com o advento da era da escola comum nos Estados Unidos, membros do Club Transcendentalista desafiaram diretamente a pedagogia de Locke e da instru&#231;&#227;o tradicional, dogm&#225;tica e religiosa em favor de uma experi&#234;ncia de educa&#231;&#227;o moral dial&#243;gica, que remontava &#224; Academia de Plat&#227;o. Em particular, os transcendentalistas contestavam a ascens&#227;o do empirismo no movimento da escola comum, em geral, e dentro da vida espiritual e intelectual de seus pr&#243;prios irm&#227;os, Unit&#225;rios de Harvard. As l&#237;nguas gregas e latina, que haviam marcado a tradi&#231;&#227;o intelectual ocidental durante milhares de anos, estavam sendo suplantadas pelas ci&#234;ncias modernas da academia &#224; universidade. Muitos intelectuais estavam preocupados de que as artes liberais j&#225; n&#227;o tinham dado forma &#224;s mentes, focadas desde o exterior no desenho e na constru&#231;&#227;o do moderno estado industrial. Desconfiados de qualquer andaime materialista cognitivo que pudesse surgir do fato de se centrar unicamente no mundo emp&#237;rico, os transcendentalistas favoreceram Kant e Hegel, defendendo o racionalismo, ao lado da m&#237;stica crist&#227;. Um transcendentalista, em palavras de Emerson, "cr&#234; na abertura permanente da mente humana &#224; nova aflu&#234;ncia de luz e poder, cr&#234; na inspira&#231;&#227;o, no &#234;xtase [...] A medida espiritual de inspira&#231;&#227;o &#233; a profundidade do pensamento, e nunca, quem o pronunciou." A educa&#231;&#227;o portanto, deve honrar a abertura perp&#233;tua e a profundidade de pensamento atrav&#233;s diversas formas de express&#227;o, sendo o discurso uma delas. Em 1834, Bronson Alcott, um membro do Club Transcendentalista, abriu a Escola para a cultura humana em Boston, Massachusetts. Alcott buscava oferecer &#224;s crian&#231;as uma educa&#231;&#227;o que honrasse a inspira&#231;&#227;o pessoal e a vis&#227;o intelectual atrav&#233;s de uma pedagogia que desafiava a mimesis dogm&#225;tica. Alcott argumentou que "a crian&#231;a &#233; o livro. As opera&#231;&#245;es de sua mente s&#227;o o verdadeiro sistema [...] Que siga com seus impulsos, os pensamentos [...] em seus pr&#243;prios princ&#237;pios e a ordem racional de express&#227;o [...]" Trinta meninos e meninas entre tr&#234;s e doze anos frequentaram a escola de Alcott que foi projetada para promover o crescimento intelectual e espiritual dos jovens. O m&#233;todo socr&#225;tico formou a base pedag&#243;gica do programa de estudos na institui&#231;&#227;o de Alcott. Ele usou cita&#231;&#245;es dos Evangelhos, da filosofia e da literatura cl&#225;ssicas, como disparadores do di&#225;logo. Durante as classes de ortografia palavras espec&#237;ficas eram discutidas para ajudar a elucidar a compreens&#227;o conceitual e a fluidez lingu&#237;stica. Felizmente, uma professora assistente de Alcott, Elizabeth Peabody, gravou muitas dessas conversas. Este texto apresenta uma an&#225;lise de v&#225;rios dos di&#225;logos que se apresentam no texto de Peabody. O estudo das quest&#245;es espec&#237;ficas de Alcott, das respostas dos estudantes a essas perguntas, e os movimentos dial&#243;gicos subsequentes propiciam uma porta de entrada para a compreens&#227;o da pedagogia transcendentalista. Em particular, o artigo se centra nas tentativas de Alcott de uma regula&#231;&#227;o moral, um conceito definido por Rousmaniere, Delhi e Coninck Smith como "a disciplina das identidades pessoais e da forma&#231;&#227;o da conduta e da consci&#234;ncia atrav&#233;s de auto-apropria&#231;&#227;o de morais e cren&#231;as sobre o que &#233; correto e incorreto, poss&#237;vel e imposs&#237;vel, normal e patol&#243;gico." Alcott acreditava que a delibera&#231;&#227;o razo&#225;vel &#233; imperativa para a regula&#231;&#227;o moral das crian&#231;as, porque no encontro dial&#233;tico se molda a mente reflexiva. Mais ainda, Alcott argumentava que o reino das ideias permite a algu&#233;m experimentar o bem, e assim evitar as tenta&#231;&#245;es do mundo material. ]]></p></abstract>
<kwd-group>
<kwd lng="en"><![CDATA[Transcendentalist Pedagogy]]></kwd>
<kwd lng="en"><![CDATA[Bronson Alcott]]></kwd>
<kwd lng="en"><![CDATA[Moral education]]></kwd>
<kwd lng="es"><![CDATA[Pedagogía Transcendental]]></kwd>
<kwd lng="es"><![CDATA[Bronson Alcott]]></kwd>
<kwd lng="es"><![CDATA[Educación moral.]]></kwd>
<kwd lng="pt"><![CDATA[Pedagogia Transcendental]]></kwd>
<kwd lng="pt"><![CDATA[Bronson Alcott]]></kwd>
<kwd lng="pt"><![CDATA[Educação moral.]]></kwd>
</kwd-group>
</article-meta>
</front><back>
<ref-list>
<ref id="B1">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Alcott]]></surname>
<given-names><![CDATA[B]]></given-names>
</name>
</person-group>
<source><![CDATA[Selected Writings of the Transcendentalists]]></source>
<year></year>
<publisher-loc><![CDATA[New Haven ]]></publisher-loc>
<publisher-name><![CDATA[Yale University Press]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B2">
<nlm-citation citation-type="journal">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Bicknell]]></surname>
<given-names><![CDATA[K]]></given-names>
</name>
</person-group>
<article-title xml:lang="en"><![CDATA[Brooks and Ditches: A Transcendental Look at Education]]></article-title>
<source><![CDATA[Independent School Magazine]]></source>
<year></year>
<volume>6</volume>
<numero>1</numero>
<issue>1</issue>
</nlm-citation>
</ref>
<ref id="B3">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Cowdery]]></surname>
<given-names><![CDATA[M]]></given-names>
</name>
</person-group>
<source><![CDATA[Elementary Moral Lessons for Schools and Families]]></source>
<year></year>
<publisher-loc><![CDATA[Philadelphia ]]></publisher-loc>
<publisher-name><![CDATA[H. Cowperthwait and Co]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B4">
<nlm-citation citation-type="">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Emerson]]></surname>
<given-names><![CDATA[R]]></given-names>
</name>
</person-group>
<source><![CDATA[The Transcendentalist]]></source>
<year></year>
</nlm-citation>
</ref>
<ref id="B5">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Gura]]></surname>
<given-names><![CDATA[P]]></given-names>
</name>
</person-group>
<source><![CDATA[American Transcendentalism: A history.]]></source>
<year></year>
<publisher-loc><![CDATA[New York ]]></publisher-loc>
<publisher-name><![CDATA[Hill and Wang]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B6">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Haefner]]></surname>
<given-names><![CDATA[G]]></given-names>
</name>
</person-group>
<source><![CDATA[A Critical Estimate of the Educational Theories and Practices of Bronson Alcott.]]></source>
<year></year>
<publisher-loc><![CDATA[Westport, Conn ]]></publisher-loc>
<publisher-name><![CDATA[Greenwood Press]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B7">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Hochfield]]></surname>
<given-names><![CDATA[G]]></given-names>
</name>
</person-group>
<source><![CDATA[Selected Writings of the Transcendentalists]]></source>
<year></year>
<publisher-loc><![CDATA[New Haven ]]></publisher-loc>
<publisher-name><![CDATA[Yale University Press]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B8">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Kaestle]]></surname>
<given-names><![CDATA[C. F]]></given-names>
</name>
</person-group>
<source><![CDATA[Pillars of the republic: Common schools and American society, 1780-1860]]></source>
<year></year>
<publisher-loc><![CDATA[New York ]]></publisher-loc>
<publisher-name><![CDATA[Hill and Wang]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B9">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Kant]]></surname>
<given-names><![CDATA[I]]></given-names>
</name>
</person-group>
<source><![CDATA[The Critique of Judgment]]></source>
<year></year>
<publisher-loc><![CDATA[Oxford ]]></publisher-loc>
<publisher-name><![CDATA[Oxford University Press]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B10">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[McKusky]]></surname>
<given-names><![CDATA[D]]></given-names>
</name>
</person-group>
<source><![CDATA[Bronson Alcott, Teacher]]></source>
<year></year>
<publisher-loc><![CDATA[New York ]]></publisher-loc>
<publisher-name><![CDATA[McMillan]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B11">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Peabody]]></surname>
<given-names><![CDATA[E]]></given-names>
</name>
</person-group>
<source><![CDATA[Record of Mr. Alcott's School, Exemplifying the Principles and Methods of Moral Culture]]></source>
<year></year>
<publisher-loc><![CDATA[Boston ]]></publisher-loc>
<publisher-name><![CDATA[Roberts Brothers]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B12">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Rousmaniere]]></surname>
<given-names><![CDATA[K]]></given-names>
</name>
<name>
<surname><![CDATA[Dehli]]></surname>
<given-names><![CDATA[K]]></given-names>
</name>
<name>
<surname><![CDATA[Coninck-Smith]]></surname>
<given-names><![CDATA[N de]]></given-names>
</name>
</person-group>
<source><![CDATA[Discipline, Moral Regulation, and Schooling]]></source>
<year></year>
<publisher-loc><![CDATA[New York ]]></publisher-loc>
<publisher-name><![CDATA[Garland Publishing]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B13">
<nlm-citation citation-type="journal">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Schertz]]></surname>
<given-names><![CDATA[M]]></given-names>
</name>
</person-group>
<article-title xml:lang="en"><![CDATA[The Mother's Magazine: Moral Media for an Emergent Domestic Pedagogy: 1834-1849]]></article-title>
<source><![CDATA[Gender and Education]]></source>
<year></year>
<volume>21</volume>
<numero>3</numero>
<issue>3</issue>
<page-range>309-20</page-range></nlm-citation>
</ref>
<ref id="B14">
<nlm-citation citation-type="journal">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Todd]]></surname>
<given-names><![CDATA[J]]></given-names>
</name>
</person-group>
<article-title xml:lang="en"><![CDATA[Address to mothers]]></article-title>
<source><![CDATA[The Mother's Magazine]]></source>
<year></year>
<volume>November</volume>
<page-range>246-54</page-range></nlm-citation>
</ref>
</ref-list>
</back>
</article>
