<?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>S1984-59872021000100008</article-id>
<article-id pub-id-type="doi">10.12957/childphilo.2021.61025</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[some ethical implications of practicing philosophy with children and adults]]></article-title>
<article-title xml:lang="es"><![CDATA[algunas implicaciones éticas de la práctica de la filosofía con niñas y niños, y personas adultas]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[kennedy]]></surname>
<given-names><![CDATA[david]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Kohan]]></surname>
<given-names><![CDATA[walter omar]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,montclair state university  ]]></institution>
<addr-line><![CDATA[montclair new jersey]]></addr-line>
<country>USA</country>
</aff>
<aff id="Af2">
<institution><![CDATA[,universidade do estado do rio de janeiro  ]]></institution>
<addr-line><![CDATA[rio de janeiro ]]></addr-line>
<country>Brazil</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2021</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2021</year>
</pub-date>
<volume>17</volume>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1984-59872021000100008&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1984-59872021000100008&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1984-59872021000100008&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[resumo 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?]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[abstract 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 &#8220;new&#8221; 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&#8217;s ethical responsibilities similar or different when the subjects are children or adults? Does every methodology have a &#8220;hidden curriculum&#8221;? 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 &#8220;Socratic method&#8221; (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?]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[resumen 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?]]></p></abstract>
<kwd-group>
<kwd lng="en"><![CDATA[philosophy for children]]></kwd>
<kwd lng="en"><![CDATA[ethics]]></kwd>
<kwd lng="en"><![CDATA[childhood]]></kwd>
<kwd lng="es"><![CDATA[filosofía para niños]]></kwd>
<kwd lng="es"><![CDATA[ética]]></kwd>
<kwd lng="es"><![CDATA[infancia.]]></kwd>
<kwd lng="pt"><![CDATA[filosofia para crianças]]></kwd>
<kwd lng="pt"><![CDATA[ética]]></kwd>
<kwd lng="pt"><![CDATA[infância.]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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