Università Roma Tre

PROGRAMMA
Il corso si propone di fornire gli orientamenti e le cornici teoriche che hanno determinato lo
sviluppo della pedagogia come sapere scientifico autonomo, approfondendo i concetti di
educazione, formazione e insegnamento. Tale percorso si intreccia con le trasformazioni sociali,
culturali e politiche realizzatesi nel corso del ‘900, che hanno influenzato gli sviluppi futuri della
materia. Attraverso il contributo di diversi autori, ci si soffermerà sui fondamenti teorici della
pedagogia, riflettendo sulla sua capacità di porsi in contrasto ai fenomeni dell’esclusione sociale,
attribuendo alla formazione un ruolo emancipatorio. Tale prospettiva verrà approfondita soprattutto
grazie ad alcuni testi che permetteranno di conoscere esperienze educative in contesti di esclusione
e a riflettere sull'attualità, con un approccio sistemico e complesso che richiede lo sviluppo di un
approccio critico e trasformativo rispetto al ruolo dell'insegnante, al rapporto docente-studente, e
più in generale al senso della scuola.

OBIETTIVI:
- conoscere i fondamenti e le finalità della pedagogia generale e dei modelli educativo-formativi;
- analizzare il pensiero pedagogico nelle sue molteplici connessioni con le trasformazioni
storicosociali;
- definire la terminologia pedagogica con particolare riferimento ai concetti, agli obiettivi
formativi e agli strumenti metodologici delle scienze dell’educazione;
- contestualizzare il ruolo dell’insegnante come figura strategica a livello educativo, sociale e
politico.

1. CAMBI F., Le pedagogie del Novecento, Laterza, Roma-Bari 2019.
2. DEWEY J., Le fonti di una scienza dell’educazione, traduzione di testo a cura degli studenti e
delle studentesse del corso di Pedagogia generale II, Corso di Laurea in Scienze dell'Educazione e
della Formazione, Dipartimento di Psicologia dei Processi di Sviluppo e Socializzazione - Sapienza,
Università di Roma, prof.ssa Anna Salerni disponibile al sito
http://www.fmag.unict.it/Public/Uploads/links/Le%20fonti%20di%20una%20scienza%20dell'educa
zione%20nuova%20traduzione%20onl.pdf.
3. BIESTA G. J. J., Riscoprire l’insegnamento, Raffaello Cortina, Milano, 2022.
4. SCUOLA DI BARBIANA, Lettera a una professoressa, Libreria Editrice Fiorentina, Firenze
(qualsiasi anno di edizione)

The course aims to provide theoretical frameworks which have determinated the developement of pedagogy as an autonomus branch of knowledge, deepening the concepts of education, training and teaching. This path is interrelated with social, cultural and political transformation occurred during the XX century, which have influenced the pedagogical thought. Thanks to the contributions of several authors, we will focus on theoretical fundamentals of the pedagogy, reflecting on the chance to fight social exclusion throught its empowerment capacity. Especially, this perspective will be examinened in detail thanks to some texts that will allow you to learn about educational experiences in contexts of exclusion and to reflect on current events, with a systemic and complex approach that requires the development of a critical and transformative approach to the role of the teacher, the teacher-student relationship, and more generally to the meaning of school.

1. CAMBI F., Le pedagogie del Novecento, Laterza, Roma-Bari 2019.

2. DEWEY J., Le fonti di una scienza dell’educazione, traduzione di testo a cura degli studenti e delle studentesse del corso di
Pedagogia generale II, Corso di Laurea in Scienze dell'Educazione e della Formazione, Dipartimento di Psicologia dei Processi di Sviluppo e Socializzazione - Sapienza, Università di Roma, prof.ssa Anna Salerni
disponibile al sito http://www.fmag.unict.it/Public/Uploads/links/Le%20fonti%20di%20una%20scienza%20dell'educazione%20nuova%20traduzione%20onl.pdf.

3. BIESTA G. J. J., Riscoprire l’insegnamento, Raffaello Cortina, Milano, 2022.

4. SCUOLA DI BARBIANA, Lettera a una professoressa, Libreria Editrice Fiorentina, Firenze; (qualsiasi anno di edizione).

Introduction to the Course
In recent decades, pedagogy, like other scientific disciplines, has constantly questioned itself about its statute. In this way he put his own language, his own semantic and syntactic structure, the logical models of reference under analysis, noting as central a dialectical tension between logic / epistemology and value and normative components of a philosophical, political and scientific type. Furthermore, pedagogy has been recognized as a point of convergence of various disciplines such as psychology, sociology, biology, anthropology, etc. But, nevertheless, it would be reductive to limit the analysis of the "metamorphoses" undergone by pedagogy in recent decades to the sphere of the scientific-theoretical debate alone, within a process, albeit very fruitful and dialectical, within which different theoretical and research paradigms are they are confronted on the ground of the questions posed in the educational field. Indeed, it is necessary to look also and above all to the complex set of social, political, economic and cultural transformations that have, at the same time, provoked and accompanied the process by which contemporary pedagogy has increasingly come to constitute itself as scientifically based critical knowledge, in particular with reference to the historical period following the Second World War. What is at stake, within this transformative process, is the very identity of pedagogical knowledge but also and above all some key categories, some basic notions, and structural elements of this science.
In light of this, the General Pedagogy Course in question will be articulated along some main axes that will be oriented in the focus of essential passages for the purposes of the transformations indicated above:


A) Epistemological status, areas and functions of pedagogy. From philosophy to educational sciences.
From the historical point of view, pedagogy was born as a reflection on educational processes, that is, as thought oriented towards the analysis and understanding of multiple educational practices. It is precisely in this dialectic between the dimension of educational practice and that of theoretical reflection that pedagogical knowledge has been constructed and defined in its different phases and forms. But, for a very long period of time, it was philosophy that "thought" the educational processes, and for the major representatives of Western thought this educational reflection (from Plato to Aristotle, from Seneca to Augustine, from Erasmus to Locke, from Rousseau to Schiller, up to Gentile, Dewey, Gramsci, etc.) constituted a theoretical passage, so to speak, "further" and subsequent with respect to the process of philosophical elaboration of one's own thought. How crucial is the question concerning the origin, nature and significance of the sciences of education. These have been affirming and defining themselves in their profile, during the twentieth century (but already in the nineteenth century with the reflection of Johann Friedrich Herbart), within a progressive and constant growth, especially in recent decades, when a definitive and total conversion of a pedagogy still subordinated to philosophy (as in Giovanni Gentile's own conception, expressed in Summary of pedagogy as a philosophical science of 1913-14) in the sciences of education has been highlighted. An emblematic passage of this transformation / evolution is that constituted by the reflection of John Dewey contained in The sources of a science of education (1929). In the current condition, pedagogy is increasingly declined through the reference to specific, defined, extra-pedagogical knowledge: historical, psychological, biological, sociological, anthropological, but also philosophical and linguistic, etc. There is, more and more, a vast congeries of knowledge that become part of pedagogy, constituting its essential and indispensable cognitive foundation. Here, then, is the question concerning the epistemological status of pedagogical knowledge: what kind of science is pedagogy, or rather, the sciences of education?

B) Aims and values ​​of educating. Paideia, education, culture, humanitas.
It is our conviction that asking the question of education today is essentially equivalent to asking ourselves what the human is. And on what can distance us from it, denying it or emptying it of meaning and substance. Plato's position, in this regard, appears emblematically explicit when, precisely in the incipit of the seventh book of the Republic he writes that "man can be educated, or he can not be educated" (παιδείας τε πέρι καὶ ἀπαιδευσίας) radical, the educational question as proprium of the human, that is, as a peculiar, intrinsic and constitutive possibility of the human being. But also making it understood that this specific quality of the human condition does not constitute, in itself, a guarantee for the purposes of the accomplished realization of this potential or principle of human formation, claiming the absolute necessity of the educational act, as an intentional, historical act, not natural but to be pursued, cultivated with full awareness. The birth of the idea of ​​paideia therefore constitutes an emblematic and crucial moment with regard to the development of a philosophical-pedagogical, but also anthropological, ethical-moral, cultural and political reflection on the human dimension. The man one looks at is thought within the polis and, in the subsequent Neostoic and Latin reflection, with Cicero, beyond ethnicity, as the bearer of a truly universal humanitas, which in turn emerges from the grafting of reason / polis / culture but it is lived in the "soul" of the subject (and here it is the Christian and Augustinian reflection that applies) and thus undergoes a process of internalization / radicalization (in the sense of finding the roots). Culture is also universal and peculiarly human culture, which lives in man and for man and which constitutes the humanization of man. Today, in the present society of technology and communication, how should the educated man be? He will have to pursue a form of life that is valid and desirable for itself, and not just so that it can be useful in view of something else. Concern for the intrinsic value of education is an unequivocal stance against certain current trends that lead us to see educational work as a simple preparation aimed at satisfying circumstantial requests. In our opinion, however, it is necessary to consider education as something specific and due to man precisely because of the intrinsic need for his development as a human being. The educated man, whatever learning he has achieved, will not have to limit himself to acquiring some skills or operational skills; but above all to pursue an understanding of the principles of one's own action, well beyond, therefore, a utilitarian conception of education


C) Education and training.
The pedagogical harmonization of educational knowledge or sciences must be activated through a reflexivity that highlights the peculiar elements of the pedagogical, namely that of educating / forming, which operates as a giver of meaning. And it is precisely pedagogy understood in its aspect of critical reflection, as a reflection on the problems of educating and forming, which is called to carry out this coordination action, both by promoting the development of educational sciences, and by highlighting them. the dissonances with respect to the pedagogical, both orienting oneself in the sense of translating and integrating different languages, methods and presuppositions, on the common ground which is, precisely, that relating to the action of educating and forming. But what is the meaning of the two terms, educate / train, education / training? Both must not be considered equivalent and have a different phenomenological status, although both are placed at the heart of the pedagogical, representing a bit the two poles of oscillation. Educating carries within itself a more markedly social meaning, closely intertwined with the sphere of institutions and, by virtue of this, it expresses to a greater extent the conformative dimension, the vocation of orientation of life behaviors, promoting processes calibrated on social models, as well as on reference axiological systems. Here, then, is that education turns out to be more conforming, more directive, and, in the past, even more authoritarian. The process of formation appears, on the other hand, as the main feature of the subject in formation, in its making and becoming such, modeling itself on times, ways and attitudes of an absolutely personal nature. Within this perspective, as can be seen, becoming a subject / person and defining oneself through a form of one's self appear very complex, non-linear, discontinuous paths, exposed to changes, progress, phases of stasis and stagnation, and never completely programmable and programmable A training category, therefore, having an intentionality, a process and its specific purposes, explicating itself on several levels, according to devices that can increasingly be traced back to "self-care", to the "cultivation" of the Ego, but also to the dimension of authenticity (a category that already has a history coinciding, in fact, with modernity: from Rousseau to Heidegger), increasingly nourished by creativity, imagination and within a training space characterized in an aesthetic sense.

D) Critical ability and ethical-moral meta-reflection.
Traditionally, education has always aimed, among other possible and differentiated purposes, at the full development of personal autonomy in the individual. A crucial element of this autonomy is that connected to the development of critical thinking within the different domains of rationality. The development of an autonomy of thought has thus been defined as a critical attitude or habitus or a critical evaluative capacity towards a pre-existing tradition of values, customs, beliefs, culturally embedded in a form of life of reference. In this sense, a humanistic education must not be limited to a simple transmission of thought contents, knowledge, values ​​(what "one knows", what "one believes", "one thinks"), but must pertain to the acquisition of fundamentals principles capable of producing a sort of cognitive empowerment in the individual, enabling him to formulate judgments that are not the simple reflection or consequence of a conforming educational system. Allowing him, through them, to question the foundations of the latter. The constitutive elements of this educational model are different and multiple: the ability to distinguish the particular point of view from the general one, not only in a strictly cognitive sense, i.e. with reference to the ability to apply logical-conceptual categories to specific situations through processes of generalization. It is also important to know how to discern what belongs to a specific cultural horizon, proper to a specific tradition of beliefs and values, from principles, both cognitive and ethical-moral, or forms of a transcendental type, so to speak. It follows, therefore, on the part of the individual, the ability or the possibility to consciously and with cognitive competence assume ethical-moral positions, orientations of thought, in order to be able to act accordingly, through acts and behaviors (but also beliefs , opinions and ideas) that are not the pure emanation of the reference cultural and value background, but the fruit of an autonomous capacity for estrangement from it and projection of oneself according to "impartial" perspectives (which certainly does not mean disavowing the historicity and cultural connotation of one's personal training)

Concluding remarks: educational cruciality of the language-language-word trinomial
Pedagogy restores the meaning and structure of every construction of an accomplished human to school practices: language, language, speech. The lines of development of intelligent, properly human behavior, show, without possible doubts and misunderstandings, the centrality of language learning and the use of languages ​​in the formation and structuring of thought and action, the modeling force underlying the exercise. of the faculty of speech. This centrality is reinforced and empowered by writing and the other media in which linguistic communication takes place. The use of writing and reading, the forms of life that are connected to this use, are a further product of the socio-historical existence of man, something that had not been seen before or in other living species, but above all something which must be learned with intentional, continuous and lasting effort.
Moreover, the historical-natural languages ​​themselves are complex systems that aggregate plural means in their concrete functioning: sound, gesture, figuration, tone, rhythm, use of space. The daily use of language merges and associates a thousand media - and this has always been true, it is characteristic of the human, it does not depend, as we would naively be inclined to believe, on the development of electronic communication techniques that facilitate the combined use of some average. The centrality of speech and language is in the modeling force and in the role of linguistic thought to favor awareness and control of intellectual operations and actions.
The pedagogical reflection on the school, therefore, acknowledges this centrality and proposes a theoretical reading as a center of movement and order, necessary and unavoidable, of an education which is also centered on play, on narration (together with the categorization of the linguistic operation par excellence), on the use of bodies in motion, on plastic and figurative skills. We therefore propose a pedagogical vision that understands language education as a living and concrete basis for teaching and learning practices in which language and speech are the basis and means of an open and plural education: national language and foreign languages, calculus and abstract thought, mathematics, natural sciences, figurative arts practiced and enjoyed, theater, music, sport, film or television representation - and so on.
A linguistic education, reinterpreted in the light of practices and reflections such as those of Vygotsky and Milani, which goes beyond the circumnavigation of traditional linguistic disciplines and represents, as powerfully expressed in the last chapter "thought and word" of Thought and language (one of the fundamental study texts of this course), the fulcrum of the development of intelligence and conscious life, the basis on which all other forms of human action, interaction and communication are built or at least organized.
If writing enhances, and logarithmically, these possibilities of construction and organization, the school is the place of writing, of writing and reading, of calculation and drawing: something not innate that has produced and produces new worlds, and it projects us, every time, into worlds to be invented. Pedagogical reflection, on the basis of Milani and Vygotsky, captures the non-spontaneous and non-innate character of writing (and of other typically human and non-innate forms of behavior, such as calculation, drawing, the use of tools) and accepts the challenge of rethinking the school, today, in our living in electronic, conflictual, plural and globalized societies, as a difficult and exhilarating challenge of truly human living - of a full life.

L. Vygotskij, Pensiero e linguaggio (a cura di L. Mecacci), Roma-Bari, Laterza, 2008.
F, Cambi, Manuale di storia della pedagogia, Roma-Bari, Laterza, 2003.
M. Giosi, Alfabeti della polis. L’educazione come spazio narrativo, Roma, Anicia, 2022 (In stampa).
R.M. Postiglione, Lorenzo Milani (In stampa), Roma, Anicia, 2022.

Introduction to the Course
In recent decades, pedagogy, like other scientific disciplines, has constantly questioned itself about its statute. In this way he put his own language, his own semantic and syntactic structure, the logical models of reference under analysis, noting as central a dialectical tension between logic / epistemology and value and normative components of a philosophical, political and scientific type. Furthermore, pedagogy has been recognized as a point of convergence of various disciplines such as psychology, sociology, biology, anthropology, etc. But, nevertheless, it would be reductive to limit the analysis of the "metamorphoses" undergone by pedagogy in recent decades to the sphere of the scientific-theoretical debate alone, within a process, albeit very fruitful and dialectical, within which different theoretical and research paradigms are they are confronted on the ground of the questions posed in the educational field. Indeed, it is necessary to look also and above all to the complex set of social, political, economic and cultural transformations that have, at the same time, provoked and accompanied the process by which contemporary pedagogy has increasingly come to constitute itself as scientifically based critical knowledge, in particular with reference to the historical period following the Second World War. What is at stake, within this transformative process, is the very identity of pedagogical knowledge but also and above all some key categories, some basic notions, and structural elements of this science.
In light of this, the General Pedagogy Course in question will be articulated along some main axes that will be oriented in the focus of essential passages for the purposes of the transformations indicated above:


A) Epistemological status, areas and functions of pedagogy. From philosophy to educational sciences.
From the historical point of view, pedagogy was born as a reflection on educational processes, that is, as thought oriented towards the analysis and understanding of multiple educational practices. It is precisely in this dialectic between the dimension of educational practice and that of theoretical reflection that pedagogical knowledge has been constructed and defined in its different phases and forms. But, for a very long period of time, it was philosophy that "thought" the educational processes, and for the major representatives of Western thought this educational reflection (from Plato to Aristotle, from Seneca to Augustine, from Erasmus to Locke, from Rousseau to Schiller, up to Gentile, Dewey, Gramsci, etc.) constituted a theoretical passage, so to speak, "further" and subsequent with respect to the process of philosophical elaboration of one's own thought. How crucial is the question concerning the origin, nature and significance of the sciences of education. These have been affirming and defining themselves in their profile, during the twentieth century (but already in the nineteenth century with the reflection of Johann Friedrich Herbart), within a progressive and constant growth, especially in recent decades, when a definitive and total conversion of a pedagogy still subordinated to philosophy (as in Giovanni Gentile's own conception, expressed in Summary of pedagogy as a philosophical science of 1913-14) in the sciences of education has been highlighted. An emblematic passage of this transformation / evolution is that constituted by the reflection of John Dewey contained in The sources of a science of education (1929). In the current condition, pedagogy is increasingly declined through the reference to specific, defined, extra-pedagogical knowledge: historical, psychological, biological, sociological, anthropological, but also philosophical and linguistic, etc. There is, more and more, a vast congeries of knowledge that become part of pedagogy, constituting its essential and indispensable cognitive foundation. Here, then, is the question concerning the epistemological status of pedagogical knowledge: what kind of science is pedagogy, or rather, the sciences of education?

B) Aims and values ​​of educating. Paideia, education, culture, humanitas.
It is our conviction that asking the question of education today is essentially equivalent to asking ourselves what the human is. And on what can distance us from it, denying it or emptying it of meaning and substance. Plato's position, in this regard, appears emblematically explicit when, precisely in the incipit of the seventh book of the Republic he writes that "man can be educated, or he can not be educated" (παιδείας τε πέρι καὶ ἀπαιδευσίας) radical, the educational question as proprium of the human, that is, as a peculiar, intrinsic and constitutive possibility of the human being. But also making it understood that this specific quality of the human condition does not constitute, in itself, a guarantee for the purposes of the accomplished realization of this potential or principle of human formation, claiming the absolute necessity of the educational act, as an intentional, historical act, not natural but to be pursued, cultivated with full awareness. The birth of the idea of ​​paideia therefore constitutes an emblematic and crucial moment with regard to the development of a philosophical-pedagogical, but also anthropological, ethical-moral, cultural and political reflection on the human dimension. The man one looks at is thought within the polis and, in the subsequent Neostoic and Latin reflection, with Cicero, beyond ethnicity, as the bearer of a truly universal humanitas, which in turn emerges from the grafting of reason / polis / culture but it is lived in the "soul" of the subject (and here it is the Christian and Augustinian reflection that applies) and thus undergoes a process of internalization / radicalization (in the sense of finding the roots). Culture is also universal and peculiarly human culture, which lives in man and for man and which constitutes the humanization of man. Today, in the present society of technology and communication, how should the educated man be? He will have to pursue a form of life that is valid and desirable for itself, and not just so that it can be useful in view of something else. Concern for the intrinsic value of education is an unequivocal stance against certain current trends that lead us to see educational work as a simple preparation aimed at satisfying circumstantial requests. In our opinion, however, it is necessary to consider education as something specific and due to man precisely because of the intrinsic need for his development as a human being. The educated man, whatever learning he has achieved, will not have to limit himself to acquiring some skills or operational skills; but above all to pursue an understanding of the principles of one's own action, well beyond, therefore, a utilitarian conception of education


C) Education and training.
The pedagogical harmonization of educational knowledge or sciences must be activated through a reflexivity that highlights the peculiar elements of the pedagogical, namely that of educating / forming, which operates as a giver of meaning. And it is precisely pedagogy understood in its aspect of critical reflection, as a reflection on the problems of educating and forming, which is called to carry out this coordination action, both by promoting the development of educational sciences, and by highlighting them. the dissonances with respect to the pedagogical, both orienting oneself in the sense of translating and integrating different languages, methods and presuppositions, on the common ground which is, precisely, that relating to the action of educating and forming. But what is the meaning of the two terms, educate / train, education / training? Both must not be considered equivalent and have a different phenomenological status, although both are placed at the heart of the pedagogical, representing a bit the two poles of oscillation. Educating carries within itself a more markedly social meaning, closely intertwined with the sphere of institutions and, by virtue of this, it expresses to a greater extent the conformative dimension, the vocation of orientation of life behaviors, promoting processes calibrated on social models, as well as on reference axiological systems. Here, then, is that education turns out to be more conforming, more directive, and, in the past, even more authoritarian. The process of formation appears, on the other hand, as the main feature of the subject in formation, in its making and becoming such, modeling itself on times, ways and attitudes of an absolutely personal nature. Within this perspective, as can be seen, becoming a subject / person and defining oneself through a form of one's self appear very complex, non-linear, discontinuous paths, exposed to changes, progress, phases of stasis and stagnation, and never completely programmable and programmable A training category, therefore, having an intentionality, a process and its specific purposes, explicating itself on several levels, according to devices that can increasingly be traced back to "self-care", to the "cultivation" of the Ego, but also to the dimension of authenticity (a category that already has a history coinciding, in fact, with modernity: from Rousseau to Heidegger), increasingly nourished by creativity, imagination and within a training space characterized in an aesthetic sense.

D) Critical ability and ethical-moral meta-reflection.
Traditionally, education has always aimed, among other possible and differentiated purposes, at the full development of personal autonomy in the individual. A crucial element of this autonomy is that connected to the development of critical thinking within the different domains of rationality. The development of an autonomy of thought has thus been defined as a critical attitude or habitus or a critical evaluative capacity towards a pre-existing tradition of values, customs, beliefs, culturally embedded in a form of life of reference. In this sense, a humanistic education must not be limited to a simple transmission of thought contents, knowledge, values ​​(what "one knows", what "one believes", "one thinks"), but must pertain to the acquisition of fundamentals principles capable of producing a sort of cognitive empowerment in the individual, enabling him to formulate judgments that are not the simple reflection or consequence of a conforming educational system. Allowing him, through them, to question the foundations of the latter. The constitutive elements of this educational model are different and multiple: the ability to distinguish the particular point of view from the general one, not only in a strictly cognitive sense, i.e. with reference to the ability to apply logical-conceptual categories to specific situations through processes of generalization. It is also important to know how to discern what belongs to a specific cultural horizon, proper to a specific tradition of beliefs and values, from principles, both cognitive and ethical-moral, or forms of a transcendental type, so to speak. It follows, therefore, on the part of the individual, the ability or the possibility to consciously and with cognitive competence assume ethical-moral positions, orientations of thought, in order to be able to act accordingly, through acts and behaviors (but also beliefs , opinions and ideas) that are not the pure emanation of the reference cultural and value background, but the fruit of an autonomous capacity for estrangement from it and projection of oneself according to "impartial" perspectives (which certainly does not mean disavowing the historicity and cultural connotation of one's personal training)

Concluding remarks: educational cruciality of the language-language-word trinomial
Pedagogy restores the meaning and structure of every construction of an accomplished human to school practices: language, language, speech. The lines of development of intelligent, properly human behavior, show, without possible doubts and misunderstandings, the centrality of language learning and the use of languages ​​in the formation and structuring of thought and action, the modeling force underlying the exercise. of the faculty of speech. This centrality is reinforced and empowered by writing and the other media in which linguistic communication takes place. The use of writing and reading, the forms of life that are connected to this use, are a further product of the socio-historical existence of man, something that had not been seen before or in other living species, but above all something which must be learned with intentional, continuous and lasting effort.
Moreover, the historical-natural languages ​​themselves are complex systems that aggregate plural means in their concrete functioning: sound, gesture, figuration, tone, rhythm, use of space. The daily use of language merges and associates a thousand media - and this has always been true, it is characteristic of the human, it does not depend, as we would naively be inclined to believe, on the development of electronic communication techniques that facilitate the combined use of some average. The centrality of speech and language is in the modeling force and in the role of linguistic thought to favor awareness and control of intellectual operations and actions.
The pedagogical reflection on the school, therefore, acknowledges this centrality and proposes a theoretical reading as a center of movement and order, necessary and unavoidable, of an education which is also centered on play, on narration (together with the categorization of the linguistic operation par excellence), on the use of bodies in motion, on plastic and figurative skills. We therefore propose a pedagogical vision that understands language education as a living and concrete basis for teaching and learning practices in which language and speech are the basis and means of an open and plural education: national language and foreign languages, calculus and abstract thought, mathematics, natural sciences, figurative arts practiced and enjoyed, theater, music, sport, film or television representation - and so on.
A linguistic education, reinterpreted in the light of practices and reflections such as those of Vygotsky and Milani, which goes beyond the circumnavigation of traditional linguistic disciplines and represents, as powerfully expressed in the last chapter "thought and word" of Thought and language (one of the fundamental study texts of this course), the fulcrum of the development of intelligence and conscious life, the basis on which all other forms of human action, interaction and communication are built or at least organized.
If writing enhances, and logarithmically, these possibilities of construction and organization, the school is the place of writing, of writing and reading, of calculation and drawing: something not innate that has produced and produces new worlds, and it projects us, every time, into worlds to be invented. Pedagogical reflection, on the basis of Milani and Vygotsky, captures the non-spontaneous and non-innate character of writing (and of other typically human and non-innate forms of behavior, such as calculation, drawing, the use of tools) and accepts the challenge of rethinking the school, today, in our living in electronic, conflictual, plural and globalized societies, as a difficult and exhilarating challenge of truly human living - of a full life.

L. Vygotskij, Pensiero e linguaggio (a cura di L. Mecacci), Roma-Bari, Laterza, 2008.
F, Cambi, Manuale di storia della pedagogia, Roma-Bari, Laterza, 2003.
M. Giosi, Alfabeti della polis. L’educazione come spazio narrativo, Roma, Anicia, 2022.
R.M. Postiglione, Lorenzo Milani, Roma, Anicia, 2000.
MIUR, Indicazioni nazionali per il curricolo della scuola dell’infanzia e del primo ciclo d’istruzione, in “Annali della Pubblica istruzione”, numero speciale, Firenze, Le Monnier, 2012.
Comitato Scientifico Nazionale per le Indicazioni Nazionali per il curricolo della scuola dell’infanzia e del primo ciclo di istruzione (a cura di), Indicazioni nazionali e nuovi scenari, Roma, MIUR, 2018.