Que peut faire l’abduction dans le dialogue philosophique?

What Abduction can do in Philosophical Dialogue? According to Peirce, abduction is a hypothetic-forming process that is necessary to explore unknown areas of knowledge, but also a real scientific method associated with the enquiry. If there is philosophical enquiry, could abduction serve as an appropriate method for such an approach? If so, how can it be used and with a view to what result(s)? We ask whether abduction can bring a potential both for discovery and a logical requirement to the philosophical questioning. In this paper we focus on a philosophy that "is done", in the form of a common enquiry, the "community of philosophical inquiry". The present research explores the advantages and limitations of requiring such a method, in the context of the practice under study. Keywords: abduction, method, philosophical inquiry, inference, unknown

La saisie emotive du kairos avec des enfants : entre acte philosophique et geste didactique

Emotional Grasping of the Kairos in Children Talk: between Philosophical Act and Didactical Gesture. An essential gesture of animating a philosophical dialogue with children consists in grasping within their talk, an opportune word or turn of phrase, the kairos, and bouncing off it to advance reasoning. Based on the analysis of expert practices, we propose a typology of the emotional grasp of Kairos that reflects the tension between investigative and educational aims in these exchanges. Beyond the effect of surprise, regulation makes it possible to welcome and share one's emotions and to make them evolve into wonder, astonishment or doubt. Such trajectories are decisive for the future of the new idea. But other reactions are frequent, offering other opportunities for the current activity and children training in the long term. Keywords: educational dialogue, emotional regulation, kairos, opportunity, philosophical inquiry.

Le développement de la pensée critique des élèves : dans quelle mesure la pratique du dialogue philosophique se suffit-elle à elle-même ?

The Development of Critical Thinking in Students: to What Extent the Practice of Philosophical Dialogue is Sufficient to Itself? Among the reasons that are advanced by the advocates of philosophy for children and teenagers to include it in the school curriculum, the development of critical thinking occupies a prominent place. However, it is rarely discussed if the critical thinking skills that are developed in the philosophy classes are used in other contexts. It is this question this text wants to tackle. Firstly, we will clarify what we mean by critical thinking by presenting the main theories of this concept. We will then examine some of the results obtained in research, particularly the one of Daniel, aiming at study its development by the practice of philosophical dialogue. Finally, we will raise some issues around how a “general” form of critical thinking can be developed in this context by presenting some of the data we have collected in our research. We conclude by underlying few elements that should be taken into consideration to develop critical thinking in youth through philosophical dialogue. Keywords: Critical thinking, philosophical dialogue, qualitative methodology, philosophy for children, philosophy for teenagers

The problem of demarcation of modernity and social reality after modernity philosophical dialogue)

This article discusses the conditions for delimitation of modernity and futureculture, as well as the concept of modernity. Vadim Belyaev claims that what the author refers to as futureculture, in fact does not go beyond the boundaries of modernity; these are rather the processes of promodernity and countermodernity. Vyacheslav Maracha polemicizes with Belyaev’s statements. Belyaev substantiates his critical rhetoric, gives characteristics to his interpretation of modernity, and claims that the author did not explain the thesis on the completion of modernity and the establishment of futureculture. The author partially agrees with the criticism and provides additional arguments: characterizes the definition of modernity used by him; distinguishes between the new worldview, semantic reality of culture, and projects of modernity, realization of these projects and objective reality results from implementation of the projects of modernity and responses to new challenges of the time, as well as construction of the social institutions of modernity. The latter statement is illustrated on the example of the formation of state institution, the study by Martin van Creveld “The Rise and Fall of the State”. The conclusion is made that all plans and fundamental structures of modernity (worldview, semantic reality of culture, projects of modernity, social institutions) can no longer ensure normal flow of modern life, but rather generate problems and social destructions. Objectively, modernity has been reborn and is nearing completion. The author formulates certain ideas and meaning that reveal the formation of the future culture.

Professor Leonid Ushkalov’s Skovorodiana

The article analyzes the contribution of Professor Leonid Ushkalov’s scientific works to the intellectual matrix of Kharkiv Philological School and Skovoroda studies. He outlined in his researches such complex problems of literary and philosophical reasonings by H. Skovoroda as the source of his works; genre-artistic features of his poetry versification; a fable definition by Skovoroda as an independent literary genre of philosophical style, and a parable as a model of a fable and philosophical dialogue peculiar fusion; vivid mythological and biblical imagery and the original structure of treatises; deployment in magnificent Baroque forms and in biblical, mythological, emblematic images in the plane of Christian Neoplatonism of philosophical and theological thoughts in the theologian’s «Socratic» dialogues; Skovoroda’s Biblical noematics and heuristics as a text comprehensive allegory of the Holy Bible; the influence of works by Skovoroda on the new, modern and contemporary Ukrainian literature and a great number of other issues, each of which has the prospect of deploying into a separate Skovoroda studies discourse. In particular, it is stated that L. Ushkalov offered more than three hundred themes for further works about H. Skovoroda’s creative activity.