University of the Aegean (UAegean)

Laboratory of Research on Practical Philosophy (L.R.P.Ph.)

Department of Preschool Education Sciences & Educational Design

Coordinator οf the Blended Intensive Program

Prof. Elena Theodoropoulou

Directress of the L.R.P.Ph.

Practical philosophy is approached here not as a field defined by methods, doctrines, or applications, but as a plurality of ways of engaging with situations, relations, and forms of experience. Rather than asking what practical philosophy is, this thematic strand explores how it comes into existence through gestures that tease, trigger or develop thought, interrupt habitual patterns, reshape attention, and open new possibilities for action and understanding.

The notion of gesture does not refer simply to bodily movement or expressive performance; it designates a complex mode of philosophical emergence: a subtle reconfiguration through which thought finds embodiment in practices, encounters, forms of reading, speaking, listening, making, hesitating, questioning, or remaining with uncertainty. Gestures do not apply philosophy to reality; they are among the ways philosophical thinking takes shape within reality itself – they designate the concrete movements whereby these ways are enacted.

Against this background, practical philosophy is approached here as an embodied, situated, and event-oriented practice, the event being understood not as an exceptional occurrence but as the emergence of new possibilities of thinking, relation, and action. This very practice encourages theoretical reflections as well as inquiries grounded in educational, artistic, social, and research contexts, paying particular attention to the gestures, passages, thresholds, and micro-transformations that make philosophical thinking become operative. Rather than seeking unified models or transferable methodologies, this section invites contributions that engage with the diverse ways in which practical philosophy continuously invents itself in practices and materialities thereby tentatively leads to a reconceptualization of practical philosophy itself.

From this perspective, educational settings offer a particularly fertile field for exploring such ways and gestures, beyond prescriptions, routines and predetermined solutions: they cultivate forms of attention and dialogicality capable of accompanying processes of emergence,  via silence, narrative, artistic creation, literary reading, shared tracing, material experimentation, and everyday practices, each potentially constituting philosophical gestures when they reorganise relationships between perception and experience.

In this framework, dialogue does not precede philosophy as its instrument, nor does it follow it as an application; it is co-extensive with philosophical experience itself. It names the condition leaving thought vulnerable to interruption, hesitation, and displacement, with meaning neither secured in advance nor crystallized at the end, rendering dialogue and practical philosophy mutually constitutive.

Bibliography

AMECHANON, International Journal of the Laboratory of Research in Practical Philosophy (L.R.P.Ph.), vol. 1, 2016—2018/ 2019; vol. ΙΙ, 2018-2020/2020; vol. III, 2020-2022/2024,   Rhodes: L.R.P.Ph., ISSN: 2459-2846,  //practphilab.aegean.gr/amechanon-en/

Theodoropoulou, E. (in collaboration with: Nikolidaki S.), “The emergence of emergent philosophizing: preliminary notes”, Childhood & Philosophy, v. 13, n. 26, Jan.-Abr., 2017, pp. 153-165.

Theodoropoulou, E.,  “‘Some-thing inside it’: Philosophy everywhere (?). Philosophical findings in literature paths”, Diotime, Revue Internationale de didactique de la philosophie, n° 77 (juillet 2018).

_______________________,  (ed.)  Proceedings of the 1rst International Biennale of Practical Philosophy. Philosophy in praxis. The philosophical gesture: political, ethical, educational, artistic engagements (Rhodes, 27-29 April 2018), 2019, Rhodes: Ed. Laboratory of Research in Practical Philosophy (L.R.P.Ph.), University of the Aegean, ΙSBΝ: 978-618-81027-8 (//practphilab.aegean.gr/laboratorys-publications/proceedings/).

_______________________, “Présentation. De l’éthique en formation: le geste dialogique”, Le Télémaque, n° 57 [Dossier, « Éducation morale et formation éthique »], Presses Universitaires de Caen, 2020, pp. 35-46

_______________________, “Doing Philosophy Virtually and the Amphibolic Body: Thoughts on the Margins of the Pandemic», Paragrana, vol. 30, no. 2, 2022, pp. 258-269, https://doi.org/10.1515/para-2021-0040.

_______________________, “The Illusions of dialogue: dialogical experience in the classroom”, Ιntroduction in: A. A. Petrou & G. Hadjivassili (coord.), Thinking in Philosophy for Children: Dialogue and Perspectives, (Series: Philosophy & Child, dir. of the series: E. Theodoropoulou, M. Gregory), Athens: Diadrassi, 2022, pp. 55-67.

________________________, “De la banalité du dialogue en éducation”, in: Theodoropoulou, E. & Moreau, D. (dir.), «Proceedings of the 2nd On-line Doctoral Students International Seminar: Research Themes II», Amechanon. International Journal of the «Laboratory of Research on Practical Philosophy» (L.R.P.Ph.), vol. III, 2020-2022, Rhodes: L.R.P.Ph., 2024, pp. 246-263.

_________________________(ed.)  the Proceedings of the 2nd On-line International Biennale of Practical Philosophy: Philosophy in Praxis. The philosophical gesture: political, ethical, educational, artistic engagements, November 25-28, 2021, Rhodes: L.R.P.Ph., 2024, pp. 16-64 (//practphilab.aegean.gr/laboratorys-publications/proceedings/).

_________________________, “Introduction: Steps, Moments and Ways for a Laboratory of Research on Practical Philosophy”, in: Theodoropoulou, E. (ed., introd.), Proceedings of the 2nd On-line International Biennale of Practical Philosophy: Philosophy in Praxis. The philosophical gesture: political, ethical, educational, artistic engagements, November 25-28, 2021, Rhodes: L.R.P.Ph., 2024, pp. 16-64.

_________________________, “Philosophie de l’éducation en praxis : un « pas moi » ( ?) parcours”, Annuel de la Recherche en Philosophie de l’Éducation, hors série n°1, 2025. 

_________________________, “The “Philosophical Objects” Project: Practical Philosophy Through Experimental Research Pathways”, STUDIA UBB. PHILOSOPHIA, 70 (1), 2025, pp. 83-104.

_________________________, “Philosophy of education: an eccentric discipline and its sprezzatura”, in: Bolides. International Journal of Philosophy of Education in Praxis o the Laboratory of Research on Practical Philosophy (L.R.P.Ph.), vol. I, 2024-2025, Rhodes: L.R.P.Ph., 2025, pp. 5-39

__________________________ (ed.),  Proceedings of the 3rd International Biennale of Practical Philosophy (Rhodes, April 19-23, 2024), ed. “Laboratory of Research on Practical Philosophy” (L.R.P.Ph.), University of the Aegean, Rhodes, ISBN: 978-618-87338-2-4, 2026 (//practphilab.aegean.gr/laboratorys-publications/proceedings/).

__________________________, ‘‘Practical Philosophy as Evental Gesture: Questions of Reconfiguration’’, Thematic Introduction in: Theodoropoulou, E. (ed., introd.), Proceedings of the 3rd International Biennale of Practical Philosophy, April 19-23, 2024, Rhodes: L.R.P.Ph., 2026, pp. 9-62.

__________________________,  (forthcoming). O Gesto da Atenção: Pensar a Filosofia Prática com a Literatura. Rio de Janeiro: NEFI / UERJ Edições; Taipei: Pain & Vin Culture Ltd. (Traditional Chinese edition: 專注的姿態：與文學一起思考實踐哲學). [The Gesture of Attention: Thinking Practical Philosophy with Literature.]

__________________________,  (forthcoming). Objetos Filosóficos: Experimentações com a Filosofia Prática. Campina Grande: Editora Universitária da UFCG (EDUFCG); Taipei: Pain & Vin Culture Ltd. (Traditional Chinese edition: 哲學物件：邁向一種實驗性的實踐哲學). [Philosophical Objects: Toward an Experimental Practical Philosophy.]

Universidade dos Açores, Portugal (UAC)

Faculdade de Ciências Sociais E Humanas

Academic Coordinator

Prof. Magda Costa Carvalho

Is there a place for “voice” in our philosophical thinking and practices? What place does voice have in our educational experiences? And is voice part of our political life as citizens inhabiting public spaces?

We find that the concept of “voice” is used more often in a derivative or metaphorical sense than in a literal one: for example, when we, as philosophers, researchers or educators, talk about the importance of listening to children’s voices, we are often referring to a child’s own way of thinking, her inner voice or perspective. Seldom we recognize the importance of the voice in the literal and acoustic sense of a bodily sound materiality, voice as the sound produced in the larynx by the air coming out of the lungs and mouth.

The workshop proposes to question the embodied reality of voice, in all its possible ranges of utterance (speech, songs, stammering, rustle, whispers, rumbles, shouts, …), as political materialities whose use carry important epistemological assumptions. We will also invite the participants to question different ways of listening and paying attention to voices, especially dissonant voices as the voices of children and other politically marginalized groups, as possible challenges to what Adriana Cavarero calls our “political phonosperes” (2021).

Bibliography

• Barthes, R., Le bruissement de la langue, Paris: Seuil, 1984.

• Bickford, S., The Dissonance of Democracy: Listening, Conflict, and Citizenship, Ithaca & London: Cornell University Press, 1996.

Babeș-Bolyai University of Cluj-Napoca, Romania (ΒΒU)

Faculty of History and Philosophy, Department of Philosophy

Academic Coordinator

Dr. Stefan-Sebastian Maftei, Assistant Prof.

The analysis of dialogue or conversation and of its essential feature – ‘dialogicality’ (see Markova 2016) – reveals the relevance of these notions to philosophical discourse and philosophical research and knowledge in general. The analysis of ‘dialogicality’ in philosophy may have repercussions over debates concerning specific forms of knowledge in relation to other areas of study, such as social sciences, for example (Harrington 2001; see also Markova 2016). Dialogue is basically structured around a strategy of questioning and answering that is specific and intensely relevant to philosophical discourse (Gadamer 2001). Our analysis will focus on Plato (Plato 1914; Plato 1925) and Gadamer particularly, as these authors’ works are the most relevant in relation to the inquiry regarding the strategic role of dialogue in philosophical discourse. As is well known, Gadamer’s examination of dialogue and ‘dialogicality’ of thinking relies heavily on an analysis of Plato’s dialogues, some of his works are entirely dedicated to this subject (Gadamer 1991; Gadamer 1980). In sum, Gadamer’s view on dialogue and specifically of Plato’s dialogues envisions it from at least a double perspective: as a communicational, rhetorical strategy (as ‘expression’, see Gadamer 2001: 184 sqq.) and as a hermeneutical strategy (as ‘understanding’). Thus dialogue is both part of ‘production’ as well as of ‘reception’ in philosophical discourse. These aspects are both taking part in the ‘dialogicality’ which is a specific feature of philosophical discourse seen from the perspective of philosophical hermeneutics, as it is the case with Gadamer’s theory. Dialogue is a ‘process’ (Gadamer), not an operation, and therefore the philosophical-hermeneutical act par excellence. This aspect has many implications with reference to the specifics of communication, knowledge, truth and experience in Gadamer’s philosophical hermeneutics. Our analysis will consider all these important aspects as they are scrutinized by Gadamer’s analysis of ‘dialogue’.

Bibliography

• Harrington, Au., Hermeneutic Dialogue and Social Science. A critique of Gadamer and Habermas, NY: Routledge, 2001.

• Plato, “Phaedrus”, in: Plato (1914), Euthyphro, Apology, Crito, Phaedo, Phaedrus, trans. by Fowler, H.N., Introduction by Lamb W.R.M. (Loeb Classical Library 36), Cambridge, Mass.: Harvard University Press.

• Plato, “Philebus”, in: Plato (1925), Statesman, Philebus, Ion, trans. by Fowler, H.N., Introduction by Lamb W.R.M. (Loeb Classical Library 164), Cambridge, Mass.: Harvard University Press.

• Gadamer, H., G., Plato’s Dialectical Ethics. Phenomenological Interpretations Relating to the Philebus, trans. & introd. by Wallace, R., M., New Haven: Yale UP, 1991.

• Gadamer, H., G., Dialogue and Dialectic. Eight Hermeneutical Studies on Plato, trans. & introd. by Smith, P., C., New Haven: Yale Up, 1980, pp. 1-20; 93-155.

• Gadamer, H., G., Truth and Method, 2nd., rev. edition, transl. revised by Weinsheimer, J. and Marshall, D., G., London: Sheed & Ward, 2001.

• Marcová, Iv., The Dialogical Mind. Common Sense and Ethics, Cambridge UK: Cambridge UP, 2016.

Università degli Studi di Bergamo, Italy (UniBg)

Dipartimento di Scienze Umane e Sociali,
Settore Scientifico Disciplinare: Storia della Pedagogia

Academic Coordinator

Dr. Alessandra Mazzini, Assistant Prof.

Cities, identities, narratives and childhoods

In the urban space one can find the paradigm of today’s living, of its spatio-temporal axes and contradictions. The city, in fact, by its very nature fosters exchanges, correspondences, social, cultural, economic and narrative connections. It is a meeting place of identities and thus of dialogue and discussion, and it condenses within itself the peculiar traits of contemporary human experience, revealing its riches and criticalities.

But the city is also the space of human creativity, in which stories are interwoven, constructed and told, and in which, therefore, these identities are narrated.

Pedagogy today is increasingly questioning the forms that metropolitan existence takes, especially among the younger generations, and the way in which citizens construct paths and fill the urban fabric with signs, inscriptions, representations, practices.

In line with these premises, my teaching programme intends first of all to stimulate reflection on inhabiting the city as a practice of identity and on the ways in which the city becomes a real and metaphorical place of ‘storytelling’.

In this context, the figure of childhood in relation to the urban context and the relationship between children and the city as it has been structured from a historical point of view will be specifically analysed, finally initiating a shared reflection on the ways in which the city ‘narrates’ childhood and on how to imagine (and hopefully design) cities that are also child-friendly. The reflections of authors such as Bruno Munari and Enzo Mari will thus be considered.

Since the teaching programme will see the alternation of moments of theoretical reflection and laboratory moments, in a first workshop activity the students will be able to engage themselves with the reading of the link between childhood and the city as it has been and is today represented in some works of children’s literature; secondly, the students will be involved in a reflection on the urban landscape as rich in possibilities for the expression and existence of childhood otherness, starting from the Living game created by Enzo Mari, which allows for the creation of infinite stories of people, places, and situations around which children can consciously create projects ‘to inhabit’ urban space.

Bibliography

• Amendola G. (2004). La città postmoderna. Magie e paure della metropoli contemporanea. Roma-Bari: Laterza.

• Bauman Z. (2005). Fiducia e paura nella città. Milano: Bruno Mondadori.

• Bernardi, M. (2016). Infanzia e alterità. Incanti, disincanti, sintomi, tracce. Milano: Franco Angeli.

• Chase J., Crawford M., Kaliski J. (1999). Everyday Urbanism. New York: Monacelli Press.

• Goodman, P. (1960). Growing Up Absurd. Problems of Youth in the Organized Society. New York: Vintage Books.

• Mari E. (1965). Gioco di Favole. Milano: DANESE.

• Mari E. (1970). Funzione della ricerca estetica. Milano: Edizioni di Comunità.

• Munari, B. (1981/2009). Da cosa nasce cosa. Roma–Bari: Laterza.

• Postman, N. (1991). La scomparsa dell’infanzia. Ecologia delle età della vita. Milano: Armando Editore.

• Richter, D. (1992). Il bambino estraneo. La nascita dell’immagine dell’infanzia nel mondo borghese. Firenze: La Nuova Italia.

• Ricoeur P. (2008). Leggere la città. Quattro testi di Paul Ricoeur. Troina (En): Città Aperta Edizioni.

• Trisciuzzi, L. (1990). Il mito dell’infanzia. Dall’immaginario collettivo all’immagine scientifica. Napoli: Liguori.

Université de Bordeaux, France (UB)

Institut National du Professorat et de l’Éducation de l’Académie de Bordeaux

Academic Coordinator

Dr. Stéphanie Péraud-Puigségur, MCF

The aim of this course will be first to analyze a few albums of children’s literature dedicated to the figures of migrants, in particular migrant children, in order to compare the aesthetic and literary treatment proposed in these albums, based on research on recent production in this field.

Then, the participants will be led to imagine different pedagogical uses of these albums in order to lead the young pupils to dialogue among themselves and with the adults present to interpret and understand the albums and the varied situations of people in a migration situation of which they often have a simplified and distorted representation by the media.

Proposals for the pedagogical use of these albums within the framework of philosophical workshops with young children will then be proposed to lead the pupils to develop empathic skills both with regard to the characters represented in the albums, but also with regard to the pupil-participants in the situation of research and dialogue made possible by the philosophical workshops.

Bibliography

• Boimare, Serge, L’enfant et la peur d’apprendre, Dunod, 2014

• Bruel Christian, L’aventure politique du livre jeunesse, La Fabrique, 2022

• Bucheton Dominique, Soulé Yves, Tozzi Michel, La littérature en débats. Discussions à visée littéraire et philosophique à l’école primaire. SCEREN CRDP Montpellier, 2008

• Chirouter, Edwige, Ateliers de philosophie à partir d’albums de jeunesse, Vanves, Hachette, 2016

• Macé, Marielle, Sidérer, considérer, Migrants en France, 2017

• Nussbaum, Martha, Not for Profit : Why Democracy Needs The Humanities, The Public Square Book Series, Princeton University Press, 2010

• Rancière, Jacques, Politique de la littérature, Paris, Galilée, 2007.

Université de Bordeaux, France (UB)

Institut National du Professorat et de l’Éducation de l’Académie de Bordeaux

Academic Coordinator

Prof. Christophe Miqueu

In republican philosophy, rational discussion/dialogue occupies a central place in the way of defining the concept of Republic of citizens and the practice of citizenship. Civic Republic is an institutional space for citizens’ discussion/dialogue. As well used to explain, conceive, convince within the usual framework of democratic expression, discussion/dialogue occupies a main place in the way of developing the conditions of civic life. Life within the polis is historically first and foremost the development of a common (and shared) reason. French republicans, since the Enlightenment, have accentuated this even further by posing the following points which we will examine and question one after the other:

• In a democratic republic, citizens must be able to rationally discuss the conditions of their common life

• Exchanging through dialogue primarily means using reason, doubting, questioning and understanding in order to collectively progress

• Education is the institutional space responsible for learning rational dialogue between future citizens

Bibliography

• BOULAD-AYOUB J. (dir.), Former un nouveau peuple ? Pouvoir, éducation, Révolution, Presses de l’Université de Laval-L’Harmattan, 1996.

• BUISSON F. (dir.), Dictionnaire de pédagogie et d’instruction primaire (extraits) [1887], Kimé, 2000.

• E., Qu’est-ce que les Lumières [1784], trad. J. Mondot, Presses Universitaires de Bordeaux, 2007.

• HAZAREESINGH S., Intellectual Founders of the Republic. Five Studies in Nineteenth-Century French Political Thought, Oxford University Press, 2001.

• KINTZLER C., Condorcet, l’instruction publique et la naissance du citoyen, Paris, Gallimard, 1987.

• PETTIT Ph., Republicanism: A Theory of Freedom and Government, Oxford University Press, 1997.

• ROUSSEAU J.-J., Du Contrat social [1762], Flammarion, 2001.

• SKINNER Q. et van GELDEREN M. (dir.), Republicanism. A Shared European Heritage, 2 vols., Cambridge University Press, 2002.

Universidade de Coimbra, Portugal (UC)

Faculty of Psychology and Education Sciences

Academic Coordinator

Dr. Carlos Sousa Reis, Assist. Prof.

To explore “Communities of Sharing through Personal Expression and Active Listening” focused on personal interests, desires, and needs, as an agency of several interrelated ways of proceeding, namely through promoting caring, hopeful, critical, and creative modes of thinking (Demir et al., 2011). Transcending the rationalistic algorithm of fixed steps and goals of logical requirements, supposedly able to sift and assure a pre-emptively given universal rational procedure, the “Communities of Sharing” sought to be rooted in personal desires, interests, and needs. Where philosophising emerges as a hybrid conjugation that includes emotions, feelings, and reasonings, which cannot be reduced to formal logic without the hindrance of the contexts used to create meaning, as meaningfulness and truthfulness depend on a horizon that settles a “language game”, i.e., specific language rules that have to be acknowledged, to decide on the plausibility of a line of arguing (Thompson, 2004). Not to mention an existential authenticity grounding. In addition, no language game would encompass all other language games; rather arguments relate to concrete contexts of specific discourse practices, shaped by historical, cultural, and epistemological dimensions.

CS approach, grounded in active participation striving for just, inclusive, sustainable, and solidary societies, opens a way to experience the collective construction of sensing, feeling, and thinking, as a reference to the identity of the person’s expressiveness as a dialogical virtue. Allowing transcendence from the abstract way of assuming philosophising as prerogative of a spectral solipsistic and supernatural “res cogitans”. This does not prevent us from recognising philosophising intimate process. But rather brings us to understand it as a kind of action that distinguishes each person as a unique and unexchangeable being, expressed in the saying and acting, in the Arendtian sense, that entails an aesthetic dimension, which generates human relationships, hence reinstating philosophising as a collective action. Bound to be a source of meaningfulness that illuminates human existence, so recovering a pre-occupation with life, human relationships incorporating the more-than-human (Rimanoczy, Edmundson and Lupinacci, 2011), which claims for rediscovering our being in the world, i.e., human en-housing. Meaning there is no common sense as an inner faculty without a relationship to the world and neither an opposition between “vita contemplative” in detriment of “vita activa”. To overcome such opposition we will have to, not only attribute a worth to forms of “meditation”, eventualy in the sense of Sloterdijk’s anthropotechnics (2009, 2012), as the recovering of the tradition of “the examined life”, which, for us, would be where parrhesia could draw to fulfill is interventive linkage between the bios and the logos, as well as between emancipation and ethics, while not abdicating from critique and resistance, but redirecting the focus from the universal, necessary, and obligatory to the singular, contingent, and the product of arbitrary constraints, making visible singularities where history is imposed, or, following Barthes’s (1972) description, historicizing what has been naturalized. A process entailing polyhedral intelligibility, that keeps the plurality of facets of otherness, never given in advance, never exhausted, and never tamed under an absolute reduction (Biesta, 2013). Now, this will take us to look for what Cadahia (2013) proposes, while not just radicating the emergence of freedom as the foundation of a “new art of living”, but in a reconsideration of politics as a constitutive tension between power and freedom. As for us, we wouldn’t give up of the “aesthetics of existence” as resistance to disciplinary and biopolitical devices and neither of the possibilities of looking at power relations as a double process of subjectivation in which subjects are objectified as well as subjectivised; meaning, they are objectified by being subjected by the practices of power, but they are also subjectified by being objectified by the practices of freedom (Cadahia, 2013, p. 45).

Bibliography

• Arendt, A., The Human Condition (2nd ed.). University of Chicago Press, 1998.

• Biesta, G., “Interrupting the Politics of Learning”,  Power and Education, 5(1), 2013, pp. 4-15.

• Cadahia, L., “Michel Foucault y la gramática del poder y de la libertad”, Estudios de Filosofía, 49, 2013, pp. 33-49. Available at: http://www.redalyc.org/articulo.oa?id=379846116002

• Foucault, M., The government of self and others, New York: Palgrave Macmillan, 2010.

• Martusewicz, R., A., Edmundson, J. & Lupinacci, J., EcoJustice Education: Toward diverse, democratic and sustainable communities, New York: Routledge, 2011.

• Sloterdijk, P., You must change your life, Polity Press, 2009.

• Sloterdijk, P., The art of philosophy. Wisdom as a practice, Columbia University Press, 2012.

• Thompson, C., “What are the Bounds of Critical Rationality in Education?”, Journal of Philosophy of Education, 38(3), 2004, pp. 485-492.

Université de Lille, France (UL)

Institut National Supérieur du Professorat
et de l’Education de l’Académie de Lille (INSPE)

Academic Coordinators

Dr. Luise Ferté, MCF

Sofia University, St. Kliment Ohridski, Bulgaria (SU)

Faculty of Education

Academic Coordinator

Dr. Vladislav Gospodinov, Assoc. Prof.

The photographic image in the age of hypervisualization is a massively created and used means of communication and dialogue. However, the pedagogical potential of this tool is still little recognized or underestimated. And there is often a lack of knowledge and skills for the pedagogy of photography and the use of its pedagogical potential in formal and informal educational environments. Pedagogical photography deals with the study of the phenomenon of the intersection between photography and pedagogy. And within the framework of the topic, knowledge will be given and basic skills will be formed in the above context.

Università degli Studi di Padova, Italy (UniPD)

Dipartimento di Filosofia, Sociologia, Pedagogia e Psicologia Applicata (FISPPA)

Academic Coordinators

Dr. Eleonora Zorzi & Prof. Marina Santi

Talking about a “grooving education” means to imagine education as the cursus in which all players, instruments, notes, points and counterpoints follow each other and find a flux (Santi, 2016, p.17). The “groove” is the spiral track cut in a phonograph record, for the stylus to follow. Groove metaphorically expresses a common flow, a shared direction, a mutual intention and intension; it is a positive feeling that accompanies the achievement of satisfaction without softening the tension of dialectics. A grooving education focuses the attention on the processes of sharing sensations and actions within a community; it contains social, inter-subjective and interactional components, which lead to an interpersonal sense of plenty. Groove is the expression and condition of what Sawyer (2007) calls “the group genius” and is founded on collaborative and reciprocal care and scaffolding. The workshop, reasoning about this concept and connecting it to the practice of improvisation in which groove happens and is fostered, will provide activities and experiences in which every participant will perceive the generative dialoguing occasions that improvisation offers, valorising the unrepeatable of every moment and everyone. Fostering activities emerging by different performative languages (i.e., dance, theater, art..) the importance of discussing and dialoguing by listening in an active and complex way the others will be explored (Shem-Tov, 2011): through these experiences each sound and silence will be focused and valorized. The Community of jazzing-inquiring (Zorzi, Santi, 2023; Zorzi, Santi, 2020) will be the environment in which to develop lessons and activities. The polyphonic groove typical of a jam session is considered as an inspiring analogy of what should happen in the community of inquiry, when the discourse leads to a common thinking where the ideas grow up together.

Bibliography

• Santi, M. (2016). “Education as Jazz: a framework to escape the monologue of teaching and learning”. In M. Santi, E. Zorzi (eds.). Education as Jazz: Interdisciplinary Sketches on a New Metaphor. Newcastle upon Tyne: Cambridge Scholars Publishing; pp. 3-27.

• Sawyer, K. (2007). Group Genius: the Creative Power of Collaboration. New York: Basic Books.

• Shem-Tov, N. (2011). “Improvisational Teaching as Mode of Knowing”. The Journal of Aesthetic Education, Volume 45, Number 3, Fall 2011, pp. 103-113.

• Zorzi, E., Santi, M. (2020). “Improvising inquiry in the community: the teacher’s profile”. Childhood & philosophy, v. 16, pp. 01 – 17.

• Zorzi, E., Santi, M. (2023). “How to generate (educate) an inquiring-jazzing community: free and open suggestions from an international workshop (ICPIC 2022)”.Childhood & philosophy, v. 19, pp. 01- 22.