Monthly Archive: January 2019

Snowflake

(Crawling on all fours, "a bear"; sitting – sip trunk to the legs, etc. – "Ugh! Ugh! Ugh!") Was a pure road ride, ride we come. (Running with acceleration – chug-chug-chug!) Our cheerful engine in the winter woods brought us all. In the snowy woods now come in and see someone in it? (Walking with the heels of slowing, his hands working the wheels from the train.) Deer in the forest is dense It moves He beautifully antlered and quick feet. The snow, he is easy to Raise foot high. (Walking high knee lifting, while clicking the tongue.) And then they saw zaychishku, he hastens to confuse the trail, because he coward, with very, very early childhood.

(Jumping on two feet forward, jumping with a shift from right to left, etc., and pronounces: "Pryk-gallop! Pryk-gallop!") Carefully on toes There goes the fox, cunning little sister. Redhead beauty Everybody enjoy. (Walking on toes, "Tyav! Tyav! Tyav!") As a frost blew (d / y: Fu-oo-oo! Fu-oo-oo!) Flew in the air frosty, icy circled star. (Jogging, running with turns.) Flew and flew and sat quietly on the ground. (Running with sit-ups.) Snowflake sat on a palm, you play with me a little. (Walking one after another with breathing exercises "with her hands Sduem snowflake.") Verbal games movements. "We will go with you …" We'll go with you to the right – 1, 2, 3, and then walked to the left – 1, 2, 3 And then we turn – 1, 2, 3 and clapped his hands – 1, 2, 3 hands to heels and your ears on their knees and shoulders to arms in hand, at times, up.

Rubem Alves

Aristotle defines the man as animal rationale, and is this definition, according to aristotelian thought, that distinguished the man from all the other things that they possess livens up. With effect, the conception of the man, since the aristotelian philosophy, is determined by the predicativo rationale; that is, since then, the man is defined as a being capable to think, of, by means of the thought, to create and to recriar. Therefore, ahead of this historical and antropolgica reality, in an educational perspective, I formulate the following questions: in the contemporaneidade, the man if has carried as one to be pensante? The social mechanisms of education have formed independent people, in relation to its facultieses to think and to create, or these mechanisms have formed heternomas masses? In its chronic Mouth of oven, Rubem Alves makes a critical one to the education in the contemporaneidade. According to its words, the education institutions form the pupils in the direction to be not thinking, but repeating of what already it is established as to know and they are passed to them as educational content. ' ' The children are taught. They learn well. So well that they become incapable to think different things. Echoes of taught and learned prescriptions become.

They become incapable to say diferente' ' (ALVES, 1994, p.22). The educators teach everything to them, less to exert the capacity to think, to create new ways to know it, of if venturing in the way of the knowledge without fear to make a mistake. Thus it speaks: I find that the education frequent creates tapirs: people who do not atrevem themselves to leave the learned tracks, from fear of the ounce. Of its tracks they know everything, the minimum details, specialists. But the remaining portion of the forest remains unknown. (Ibidem, p.25). With effect, Rubem Alves still affirms: ' ' tested knowing already has a economic function: to save work, to prevent errors, to become unnecessary the thought.