چکیده:
In examining Matthew Lipman's educational theory titled 'Philosophy for Children', different and sometimes contradictory viewpoints have been presented by thinkers in the field of education as well as philosophers interested in this subject. The aim of this research is to examine those parts of Lipman's views that lead to relativism and have a relationship with relativism in Gadamer's philosophical hermeneutics, and to answer the question: 'What is the relationship between relativism in Lipman's theory and relativism in Gadamer's philosophical hermeneutics?' Relativism here refers to 'epistemic relativism'. This research has been conducted using a descriptive-analytical method by utilizing documentary and library resources. Exploring Lipman's works leads us to the conclusion that despite his rejection of relativism, there are reasons that prove this tendency as an inevitable result of the philosophy for children program. It can also be claimed that Lipman was influenced by the view of 'relativity in understanding' from philosophical hermeneutics in presenting his theory.
خلاصه ماشینی:
Although he has admitted his influence from Wittgenstein's theory of "play 1" (Lipman, 2011 and 1389: 32), he has not explicitly stated anything regarding Gadamer; nevertheless, this reflection in his works and thoughts indicates that five main factors in Gadamer's philosophical system, which are: "interpreter-centeredness," "rejection of objectivism," "the logic of dialogue and the fusion of horizons," "game 2," and "hermeneutic experience," have been influential in the formation of Lipman's educational theory and what he proposes regarding perception and understanding in the "community of inquiry 3.
" In presenting his discussions to explain FBC and the method of its presentation and implementation, which is the community of inquiry, Lipman brings up matters such as "inference from personal foundations," "the endless research of meaning," "probabilistic answers," "avoiding the imposition of belief," "rejecting assumed premises," "rejecting pre-determined foundations," "sensitivity to context and situational behavior," and "game theory," all of which play an undeniable role in how we understand reality and, consequently, education.
This article has made the comparative study of the contents of Lipman's reflective education1 theory, which is based on relativism or guided by it, its research subject, and refers to his influence from the relativity in understanding of Gadamer's philosophical hermeneutics.
The child in Lippmann's theory and the interpreter in Gadamer's view are placed at the center of thinking; in this way, both always play an active role in the process of perception and knowledge, which is the result of education and training; they enter into a dialectical dialogue in the "I and Thou" relationship; it is their reflexivity that shapes understanding; they are always seeking or waiting for new and unpredictable significations.
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