The influences on the development of Lipman’s Philosophy for Children (P4C), a program that teach... more The influences on the development of Lipman’s Philosophy for Children (P4C), a program that teaches philosophical thinking to students, can be found in the philosophy of the early American pragmatists and the pedagogical model of Socrates. The P4C method sees the teacher guide students through stages of rational thinking towards the resolution of philosophical questions that have been stimulated by the shared experience of a literary text or other artefact. The resolution of these questions takes the form of a defined concept. This approach to problem-based learning is founded on the progressive educational theory of Dewey, and the P4C classroom organisational model is based on the scientific communities valorised by Peirce. By establishing pragmatism’s and Socrates’ influence on P4C, I demonstrate its emphasis on methodical problem solving and conceptual development.
This work critiques and develops the P4C tradition using a hermeneutic framework. Drawing on the work of the hermeneutic philosopher Gadamer, as well as the contemporary pragmatist Rorty, I examine some of the key philosophical and practical assumptions that underpin P4C. I question whether philosophical practice must be oriented towards concept development, and whether philosophy needs to be undertaken using a method as espoused by P4C. I re-situate the literary text as being central to the philosophical community’s discussions, where it is looked to as a potential source of truth, rather than as a stimulus for inquiry. I replace P4C’s commitment to dialogue with Gadamer’s conversation and play, and question whether philosophy must necessarily be seen as an inquiry as such.
The empirical element of this work saw me explore these various ideas with members of my high school English and Literature classes. With these students I enacted the above critiques in order to evaluate their real-world potential. By inhabiting a Gadamerian interpretation of the Socratic figure, I cultivated understandings amongst these students of hermeneutic ideas such as application, fusion of horizons, prejudice and authority. Our philosophical discussions took place in context of text studies, where we engaged in the work of reading and interpreting classic novels. While maintaining some elements of Lipman’s P4C, my hermeneutic approach demonstrates the value of philosophical thinking that recognises tradition in an encounter with our past. It views philosophising as conversational and aims to develop in students Rorty’s quality of edifying thinkers, rather than Lipman’s conceptual thinkers. I consequently demonstrate the transformative effect of Gadamer’s event of understanding in developing students’ ability to analyse prejudice, cultivate solidarity with others, and exhibit the quality of phronesis.
The influences on the development of Lipman’s Philosophy for Children (P4C), a program that teach... more The influences on the development of Lipman’s Philosophy for Children (P4C), a program that teaches philosophical thinking to students, can be found in the philosophy of the early American pragmatists and the pedagogical model of Socrates. The P4C method sees the teacher guide students through stages of rational thinking towards the resolution of philosophical questions that have been stimulated by the shared experience of a literary text or other artefact. The resolution of these questions takes the form of a defined concept. This approach to problem-based learning is founded on the progressive educational theory of Dewey, and the P4C classroom organisational model is based on the scientific communities valorised by Peirce. By establishing pragmatism’s and Socrates’ influence on P4C, I demonstrate its emphasis on methodical problem solving and conceptual development.
This work critiques and develops the P4C tradition using a hermeneutic framework. Drawing on the work of the hermeneutic philosopher Gadamer, as well as the contemporary pragmatist Rorty, I examine some of the key philosophical and practical assumptions that underpin P4C. I question whether philosophical practice must be oriented towards concept development, and whether philosophy needs to be undertaken using a method as espoused by P4C. I re-situate the literary text as being central to the philosophical community’s discussions, where it is looked to as a potential source of truth, rather than as a stimulus for inquiry. I replace P4C’s commitment to dialogue with Gadamer’s conversation and play, and question whether philosophy must necessarily be seen as an inquiry as such.
The empirical element of this work saw me explore these various ideas with members of my high school English and Literature classes. With these students I enacted the above critiques in order to evaluate their real-world potential. By inhabiting a Gadamerian interpretation of the Socratic figure, I cultivated understandings amongst these students of hermeneutic ideas such as application, fusion of horizons, prejudice and authority. Our philosophical discussions took place in context of text studies, where we engaged in the work of reading and interpreting classic novels. While maintaining some elements of Lipman’s P4C, my hermeneutic approach demonstrates the value of philosophical thinking that recognises tradition in an encounter with our past. It views philosophising as conversational and aims to develop in students Rorty’s quality of edifying thinkers, rather than Lipman’s conceptual thinkers. I consequently demonstrate the transformative effect of Gadamer’s event of understanding in developing students’ ability to analyse prejudice, cultivate solidarity with others, and exhibit the quality of phronesis.
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Papers by Jason Pietzner
This work critiques and develops the P4C tradition using a hermeneutic framework. Drawing on the work of the hermeneutic philosopher Gadamer, as well as the contemporary pragmatist Rorty, I examine some of the key philosophical and practical assumptions that underpin P4C. I question whether philosophical practice must be oriented towards concept development, and whether philosophy needs to be undertaken using a method as espoused by P4C. I re-situate the literary text as being central to the philosophical community’s discussions, where it is looked to as a potential source of truth, rather than as a stimulus for inquiry. I replace P4C’s commitment to dialogue with Gadamer’s conversation and play, and question whether philosophy must necessarily be seen as an inquiry as such.
The empirical element of this work saw me explore these various ideas with members of my high school English and Literature classes. With these students I enacted the above critiques in order to evaluate their real-world potential. By inhabiting a Gadamerian interpretation of the Socratic figure, I cultivated understandings amongst these students of hermeneutic ideas such as application, fusion of horizons, prejudice and authority. Our philosophical discussions took place in context of text studies, where we engaged in the work of reading and interpreting classic novels.
While maintaining some elements of Lipman’s P4C, my hermeneutic approach demonstrates the value of philosophical thinking that recognises tradition in an encounter with our past. It views philosophising as conversational and aims to develop in students Rorty’s quality of edifying thinkers, rather than Lipman’s conceptual thinkers. I consequently demonstrate the transformative effect of Gadamer’s event of understanding in developing students’ ability to analyse prejudice, cultivate solidarity with others, and exhibit the quality of phronesis.
This work critiques and develops the P4C tradition using a hermeneutic framework. Drawing on the work of the hermeneutic philosopher Gadamer, as well as the contemporary pragmatist Rorty, I examine some of the key philosophical and practical assumptions that underpin P4C. I question whether philosophical practice must be oriented towards concept development, and whether philosophy needs to be undertaken using a method as espoused by P4C. I re-situate the literary text as being central to the philosophical community’s discussions, where it is looked to as a potential source of truth, rather than as a stimulus for inquiry. I replace P4C’s commitment to dialogue with Gadamer’s conversation and play, and question whether philosophy must necessarily be seen as an inquiry as such.
The empirical element of this work saw me explore these various ideas with members of my high school English and Literature classes. With these students I enacted the above critiques in order to evaluate their real-world potential. By inhabiting a Gadamerian interpretation of the Socratic figure, I cultivated understandings amongst these students of hermeneutic ideas such as application, fusion of horizons, prejudice and authority. Our philosophical discussions took place in context of text studies, where we engaged in the work of reading and interpreting classic novels.
While maintaining some elements of Lipman’s P4C, my hermeneutic approach demonstrates the value of philosophical thinking that recognises tradition in an encounter with our past. It views philosophising as conversational and aims to develop in students Rorty’s quality of edifying thinkers, rather than Lipman’s conceptual thinkers. I consequently demonstrate the transformative effect of Gadamer’s event of understanding in developing students’ ability to analyse prejudice, cultivate solidarity with others, and exhibit the quality of phronesis.