|
22902361 -
GENERAL PEDAGOGY
(objectives)
General Pedagogy concerns the theoretical and practical training in general education of the future teacher in pre-primaryand primary school. The General Pedagogy is a basic discipline in the curriculum of teacher education and is preliminary to any other discipline. For this reason its study is considered crucial for acquiring the necessary scientific language to understand the epistemological articulation, historical, methodological and introduces the pedagogical knowledge in the context of international development of science education and the definition of the pedagogical theory. The discipline forms to the analysis and understanding of the educational process with critical reflection on the elements that characterize the educational action taking into account the centrality of the person, who is the origin and end of the speech on education. The consideration of the anthropological background which is rooted to the school of the future teacher requires an open mind formation and a professional competence constantly updated. Teachers should be able to respond to the contemporary challenges which make problematic the issue of child development. The study of pedagogy relies on the production of meaning and educating considers relevant contributions of authors and schools of thought that mark the path of transformations that are partially consolidated, such as historical one, and partly on the move, as the becoming of the same education of teacher. The dynamic interaction between possessed knowledge and acquired knowledge allows you to enter the heart of the educational problems and address them with the necessary knowledge. The route leads to the definition of the profile of the teacher in Italy and in Europe, through the knowledge of the formative history outlined by educators and pedagogues who generated scientific theories and scientifically relevant practices starting from their school experience. The connective tissue of the different phases of teaching considers the balance between theory, practice and development, which is the definition of a triple identity: subject, object, knowledge context. The identity of the human person, the subject who knows; the disciplinary identity, an object of knowledge; the identity context of the result of the active interaction between subject and object. From an ethical point of view a specific point concerns the humanistic perspective of values that educate generations who live in school their first experience of educating community and whole responsibility.
Within the programme, at the end of the studying of “General Pedagogy” the student will be capable of performing abilities in the context of five dimensions of study as following:
1. Knowledge and understanding
- identifying the epistemological status and the methodology of the discipline
- identifying the concepts and the problems of the theory of education with national European and international references
2. Applying knowledge and understanding
- analyzing the best practices of the school methods
- identifying and generalizing educational phenomenon and human process of learning
3. Making judgements
- connecting the theory of education and pedagogy with school life
- evaluating the innovation in pedagogy
4. Communication skills
- interacting using multiple strategies and original tools in different contexts
- communicating projects and organizing the pedagogical thought in the educational action
5. Learning skills
- carrying on scientific research in general and in school education
- managing the educational challenge with creativity and imagination in the perspective of lifelong learning.
Group:
A - L
-
FIORUCCI MASSIMILIANO
( syllabus)
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.
( reference books)
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)
-
RICCARDI VERONICA
( syllabus)
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.
( reference books)
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).
Group:
M - Z
-
GIOSI MARCO
( syllabus)
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.
( reference books)
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.
-
POSTIGLIONE ROCCO MARCELLO
( syllabus)
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.
( reference books)
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, 2022 (in corso di stampa).
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.
|
8
|
M-PED/01
|
60
|
-
|
-
|
-
|
Basic compulsory activities
|
ITA |
|
22902369 -
WORKSHOP OF GENERAL PEDAGOGY
(objectives)
The Workshop of General Education aims to raise awareness, to know and compare pedagogy of different school searching for innovation, according to three basic articulations: prevention as action to contrast social exclusion, training as formation of human person, work culture for person, community and society. The methodology is called M.I.T.E. acronym which means Multiple Interaction Team Education and it is based upon the active participation of the students who have the task to build a new pedagogic knowledge.
Within the programme, at the end of the Workshop of General Pedagogy the student will be capable of performing abilities in the context of:
Knowledge and understanding
- identifying the epistemological status and the methodology of the laboratory;
- identifying the concepts and the problems of the theory of education with national European and international references.
Applying knowledge and understanding
- analyzing the best practices of the school methods;
- identifying and generalizing educational phenomenon and human process of learning;
Making judgements
- connecting the theory of education and pedagogy with school life
- evaluating the innovation in pedagogy
Communication skills
- interacting using multiple strategies and original tools
- communicating projects and organizing the pedagogical thought in the educational action
Learning skills
- carrying on scientific research in school education
- managing the educational challenge with creativity and imagination in the perspective of lifelong learning.
-
POSTIGLIONE ROCCO MARCELLO
( syllabus)
Autobiography: educational and socio-political models, practices and implications
Autobiographical writing, self-narration, appear to be rich in formative, emancipatory, reflective-critical implications. At the basis of them, we can identify a radical need for self-expression, a "giving shape", a making oneself recognizable, to oneself and to others, thus making "recognition" a key category of identity development, which it calls in question the intimately social, relational (and, as we shall see, political) nature of every "private", individual, intimate narrative. The autobiography is, therefore, first of all "need", but also, then, method and model. And such it has become within the pedagogical and formative practices that, in recent decades, have taken shape, starting from the daily, "anonymous" dimension of telling oneself. Think of the experience of the Memorial Archives in Pieve Santo Stefano, up to the Free University of Autobiography, at Anghiari. Within this perspective, the category of memory, personal and collective, has an essential importance and the theme of autobiographical narration could not ignore, as I have pointed out, the conceptions of memory developed by Bergson and in particular by Maurice Halbwachs: the latter, elaborated the principle of the "social frameworks" of memory, highlighting the decisive role that the contexts of reference have in the very formation of our personal identities and in the very mechanisms of remembering, redefining oneself, "re-writing oneself", "re-knowing oneself" ( but see also the studies by Pierre Norà, Franco-Algerian author, on "places of memory" and "ego-histoire"). We are therefore also in the field of adult education, and the reference to Malcolm Knowles is a must, but we are also in the field of social, historical and political experiences of great significance, which, during the twentieth century and beyond, have marked our history. Both those that refer to the American sociology of the Chicago School (think of the studies on Anderson's "Hobos", or on the youth "gangs" of Cohen and Trasher, or on migrants, of Thomas and Znaniecki, etc.), and those connected to African American culture in the U.S.A. (from the ethno-anthropological research on blues music and the bluesmen of Alan Lomax, to the most direct and emblematic expressions of the identity and political claim: see the Autobiography of Malcolm X) or to the cultures of native Indians (Bruce Trigger among all). Without forgetting the crucial role played, in Great Britain, by sociologists / educators such as Raymond Williams, Richard Hoggarth, Stuart Hall, founders of "Cultural Studies" (both with regard to the notion of "culture" and with regard to the use of the autobiographical method , etc.). But Italy has also known very significant experiences of a real "social and political pedagogy", thanks to authors such as Nuto Revelli, Danilo Montaldi, Danilo Dolci, educators fully deployed on the front of the struggles for emancipation of the subordinate classes and proponents of experiences and methodologies which, precisely in their "experiences" and "life stories", have drawn crucial elements on the front of good practices and theoretical and political elaborations. Not to forget, again, the educational experience "on the field" of the masters, and Mario Lodi and Bruno Ciari have been precious examples, also on the basis of the French experiences of Jacques and Mona Ozouf.
Autobiographical practices and existential and professional turning points
Certainly the autobiographical method can have its crucial role in the professional-working environment, where it is a question of "re-reading" oneself and one's wealth of experience, knowledge, skills, in view of a redefinition of oneself in the field of professional "retraining". It is obvious that such processes always involve at least three aspects of personal identity: 1) the more intimate one connected to the "representation of oneself", imbued with affective, cognitive, imaginative values, which is played on the level of a dialectic between what I am and what I would like to be, in the light of what I have been 2) That of a social nature, related to my "being for others", and therefore also to how others see myself, which feeds on of my life, of a series of expectations (family, social, work, etc.) that my social environment of reference creates for me, and which in turn is received by me, always within a dialectic between adhesion / conflict 3) That of an eminently professional / working matrix which, especially in the current "liquid" condition, to use Bauman's words, marked by flexibility, precariousness, sudden dynamics of change, forces the person to a constant process of revision, re-adaptation and possible new developments of the acquired knowledge / skills, in view of a redefinition of one's professional role.
In this sense, it is essential to be able to enhance the entire complex of one's experiences and knowledge, not only those already partially formalized (through study and work), but also the "informal", potential, expressive, relational ones that can become a source or an experiential basin to be put to use in new configurations and professional / working "adventures". These three moments, personal, social, professional (which are always, intrinsically, also "political", relating to life in a polis), obviously always appear intertwined and full of affective / cognitive / relational implications and this means that, for for example, the abrupt interruption of a work experience always has consequences and effects that concern all three levels (personal, social, professional), on the ground of an even profound "crisis" of the "self-representation", of one's role family, sexual, social, etc. This also means that, if we want to be realistic, the whole discourse on autobiography as a method of professional re-orientation always arises from critical situations, of setback, of difficulty (almost the opposite ...), of loss. What is interrupted is the linearity of one's entire existential path, not just professional. Obviously, to see it in constructive terms, and in a perspective of self-training and life-long learning, it is good to try to seize in these critical phases of life also occasions and opportunities for emancipation, professional development, working on oneself and on one's own. background of knowledge / knowledge / skills within a re-constructive path (but also, firstly, sometimes de-constructive) that is accompanied by a constant "exercise of reflexivity". This reflexive attitude (see in particular this notion in Anthony Giddens), must, in a certain sense, become a "habitus" for us, a "mindset", and becomes crucial within a perspective of self-formation and continuous learning. All this discourse, however, must find a common thread, a foundation and horizon of meaning in what? In the narrative dimension, in that "narrative principle" which is, as Bruner wrote, exactly the structural device that allows the child to construct himself and his own horizon of reality at the same time. Our personal identity is, structurally, "narrative" (on this one could see Paul Ricoeur, as well as Bruner, but not only), because man is, constitutively, "an animal that tells stories", or a "symbolic animal (Cassirer), or hermeneutic, etc. And the original impulse that connects to this structural narrative tendency of the person is that linked to "giving meaning" "seeking meaning", finding motivations and vital reasons in what one is and what one is Here, then, that the discourse linked to the autobiographical method as a tool / modality of professional re-orientation, passes through the constant and essential reference to such being able to and knowing how to re-narrate, redefine narratively. Even the possession of a secure job, sometimes, if it is not accompanied by our adherence to it on the ground of "meaning", "motivation", etc., it can end up alienating us, perhaps pushing us to want to project ourselves onto very different spaces and work paths, which can satisfy usnot only on the economic side, but also on that of personal fulfillment. But, beyond this optimistic case, narration as an autobiographical method can be useful precisely when it is a question, instead, of having to constantly change the "story of oneself", prompted by even traumatic or unexpected changes. Autobiography, therefore, is self-orientation, it is an educational and formative practice for the person, which carries within itself a constant action of reconstruction of meanings, within a dialectic of reflexivity that calls into question a "narrating ego" and a " I narrated or of which it is narrated ", which places the horizon of everyday life in continuous interaction with the more intimate, ideal one, always within a socially shared space in which my personal memories are intertwined with collective memories, with social pictures of memories (Maurice Halbwachs). There is, in fact, a profound link between personal identity and memory, and the narrative principle is its essential link. But every process of re-enactment, re-reading, re-construction of oneself never happens, only, in one's own inner self, but is intrinsically socialized.
Exercises in autobiography
The practice of writing and autobiographical reflection has become, in the last 40 years, more and more central in the reflections of all social and human disciplines. There has been an immense application work that has allowed numerous variations of the autobiographical system within research practices and, perhaps even more significantly, clinical or service or training practices.
This extraordinary heuristic and applicative expansion has also been matched by a significant multiplication of scientific studies, including empirical ones, which have repeatedly shown a positive correlation of autobiographical practices with improvements in the conditions of those who have undertaken them. By way of example, among the thousands of studies available, we can recall here the analyzes carried out by Daniel Siegel (The relational mind. Neurobiology of interpersonal experience, Milan, Cortina, 2013), which show both the clinical benefits and the neurophysiological repercussions of the use of devices centered on autobiography.
Both our theoretical beliefs and these numerous findings lead us to believe that, at the beginning of the training path of a kindergarten or primary school teacher, to practice what is studied in the teaching work path, a didactic workshop centered on the practice of autobiographical writing.
A historical theoretical introduction on the models of autobiographical writing will be followed by short group works for a comparison between peers. Finally, one or more real autobiographical writing exercises, to which the teachers will provide feedback.
( reference books)
Lecture notes provided by teachers
|
1
|
M-PED/01
|
-
|
-
|
8
|
-
|
Basic compulsory activities
|
ITA |
Università Roma Tre
