Teachers' lives were understood as a mission. Therefore, to be a teacher was the manifestation of a vocation or a transcendent mission, and not the carrying out of a profession. In the first moment, it is described as when the church still represented an important space in the ideological dispute in political-religious conflicts, informing and modeling practices in the contemporary world. In this sense, vocation and priesthood were the main sources that expressed meaning for teaching practices.
Certainly, as Bakhtin defends, every human act including pedagogical has on its horizon, the commitment to the other the student , the commitment with the truly amorousness - the dialogic. In scholastic culture, the canonical interpersonal relationship in the classroom prefigures two subjects on distinct poles and hierarchically defined: for those who teach, the role of authority authoritarianism?
In this canonical perspective, could it be, even if subliminally, reflected and refracted in our particular daily actions in the public space of the school - the thesis of dialogism in which the I and the other are constructed as two axiological centers? As teachers and here we broaden the question to refer beyond the experience of the internship do they see themselves in the process of a professional experience I-other?
Could it be this relationship freed from the understanding of teaching as a vocation or priesthood, and in this conjuncture, freed from the convenient and subservient, isolating atmosphere, and thus committed to a relationship of I-other responsiveness and responsibility in the concreteness of the teaching itself?
Could it be freed from the pedagogical discourse, which has a relationship of the I-other that settles on the conversational artificiality that inhabits certain traditions in the scholastic culture? We see some utterances that express the thought around the relationship of I-other by the teaching interns in the following excerpts from their essays: What I take from this experience are the moments of trust; learning; and friendship.
Trust that everything is going to turn out right; learning that I was not alone on this journey, since there was a teacher there to guide me; and the most important, friendship, I had a friend to share all the moments of despair and joy, which in the end brought us the feeling of a mission completed [Jana]. It showed us that, above all else, first we are human beings. Even if we have all the technical knowledge necessary to develop teaching, nothing helps if we don't work with our humanity, since involvement of the heart is necessary for the teaching experience to promote true learning […] for an experience to be true, the heart needs to be there, independent from whatever is happening in our lives outside of the classroom.
We realized that the content could not be only in the mind, but also in the soul. You can only explain something true when you are speaking also with your heart and not only your head [Carol].
This may be the case here as well, in relation to the student teacher interns academics themselves, echoed in their writing- "the most important, friendship, I had a friend to share all the moments of despair and joy" -, and in their gaze toward the students in Basic Education : "I was very happy to realize that the students identified with the themes and texts we brought to them…"; "Still, I realized that not all of the students were moved by our presence […] to know that we made a difference […] use all your efforts to be compensated"; "above all else, we are, firstly, human beings […] Even if we have all the technical knowledge necessary to develop our teaching, nothing matters if we do not perform our jobs humanely, as involving the heart is necessary in the teaching experience to promote true learning.
You only explain something true when you are talking also with your heart, not just your head. The path to this understanding requires that we return to ourselves and to the other, with similar intensities so that the mutual exercise of the counter word is a reality in school and not an artificial perspective in its minimal signification of a conversation strategy.
We need to overcome this with reflections and attitudes focused on the subtle and infinite gradations of individuality and otherness, doing justice to the rights of both the speaker and the listener, as Bakhtin advocates in The Problem of the Text in Linguistics, Philology and the Human Sciences : The word or in general any sign is interindividual.
Everything that is said, expressed, is located outside of the "soul" of the speaker, and does not belong only to him. The word cannot be assigned to a single speaker.
The author speaker has his own inalienable right to the word, but the listener also has his rights and those whose voices are heard in the word before the author comes upon it also have their rights after all, there are no words that belong to no one BAKHTIN, pp.
In this discursive chain, individuals in teaching and learning take up their particular positions even if hierarchical , however, the positions of I-for-myself, I-for-the other, Other-for-me would have the commitment to the understanding of the place that each occupies in this field of school culture, in this public space as a place of real encounter and mutual listening of oral discourse word - counter word , in which individuals relate responsively and responsibly within it.
The reach of this action could cross the borders of this field of school culture, as Bakhtin's thesis presents and pairs our singularity constituted by otherness could cross their own limits of action of this field itself. When we are born, "we face" the dialogical world, the world of the human discursive chain. My word is the my-word-borrowed in a profound link with the school, and with life. The encounter of words is a happening in this reality of meanings in circulation in the various spheres of human activity.
Conclusion - Implications in Perspective In the current stage we find ourselves, it is fitting to ask ourselves: when the student teacher interns present lovingness in their discourses, analyzing their teaching practices carried out in the schools, this altruistic sense with the other - the student at the school -, as a manifestation of listening to the other, is this listening of the other, the retention of a concept of teaching as a vocation, such as priesthood, or an approach, in current time, to an interaction characterized by responsivity and responsibility, which Bakhtin and his partners advocated?
In the case of the latter, could it be an experience of an investment in understanding the other, of the re-evaluation of the educational word of the teacher in the classroom, thinking about the school moment that could be dialogic, with another meaning for the architectonic I-other, or rather, the participation of that which assigns the pedagogical discourse as an amorous relationship with the other, however, through humanism mediated by otherness. Perhaps the criticism by Bakhtin that follows, presented in his text, Author and Hero in Aesthetic Acts a , 55 can help us in this uneasiness of what possibly is still remote in understanding the dialogical nature of the world of life, and the quotidian ideology.
Could this be a question for our age in relation to the culture of schools? The correlation of the image-categories of I and the other is the form in which an actual human being is concretely experienced; this form of the I the form in which I experience myself as the one-and-only me is radically different from the form of the other in which I experience all other human beings without exception. And the other person's I is also experienced by me in a manner which is completely different from the manner in which I experience my own I: the other person's I is also subsumed under the category of the other as a constituent feature of him.
This radical difference is of essential significance not only for aesthetics, but also for ethics. Meanwhile, the question remains: does altruism still shape our school culture? As one can see, many questions have been left unanswered, and many gaps still need to be filled regarding the development of the process for teacher training in which we achieve the responsive and responsible interaction, as advocated by Bakhtin, or rather, to concretize an effective approximation of the I-other, both in school and in life.
With reservations in relation to the risky conceptual formulation of the word ideology, Faraco , p. Marxism and the Philosophy of Language. Translated by Ladislav Matejka and I. New York: Seminar Press Inc.
Discourse in the Novel. Translated by Caryl Emerson and Michael Holquist. Slavic Series, No. Problems of Dostoevsky's Poetics. Translated into English by Caryl Emerson.
It is said to display personal items as well as photographs of Bakhtin and Orel at that time. In it, Bakhtin introduced concepts such as polyphony, heteroglossia, chronotope, carnival and dialogue that has occupied scholars and students in the human sciences ever since.
None of these ideas are straightforward or easy to explain, let alone do they lend themselves to be implemented as a design strategy in museum exhibits. Art a d A s era ility Michael Holquist and Vadim Liapunov, eds. Vadim Liapunov trans. Pu lished o li e, TheFi h, December 15, Yet unlike the Formalists, Bakhtin stressed the importance of relationality between the self and other, mind and world, in real time and space.
Seen from this perspective any dialogue between human beings is relevant to the specific location where the interaction occurs. Aesthetic activity therefore is never stable, final or complete. If aesthetic activity is a way of authoring, based on utterances between the self and other, who is to claim authorship?
Bakhtin lived a long and hard life that included such dramatic world events as the Bolshevik Revolution , the German invasion starting in , and the political repression of the Soviet Union culminating during the Stalin era. Mikhail Bakhtin is one of the preeminent figures in twentieth-century philosophical thought. Art and Answerability contains three of his early essays from the years following the Russian Revolution, when Bakhtin and other intellectuals eagerly participated in the debates, lectures, demonstrations, and manifesto writing of the period.
Because they predate works that have already been translated, these essays—"Art and Answerability," "Author and Hero in Aesthetic Activity," and "The Problem of Content, Material, and Form in Verbal Art"—are essential to a comprehensive understanding of Bakhtin's later works.Bakhtin also compares the "biographical novel" with "travel and ordeal novels. It is, in this way, the work of a professional in which a singular I position as teacher "the teacher of"; "what's his name" returns to the other student s - individual; collectivity the group. Certainly, in the field of education, in the specificity of teacher education and, in this context, in the teaching of academics in supervised internships, various social representations in counter positions to other social groups are fused. According to Bakhtin, Isocrates made the first autobiography in the form of defense speech in which the "individual's consciousness of himself [ You can only explain something true when you are speaking also with your heart and not only your head [Carol]. Defying both Jersey shore newspaper articles and Poststructuralism, for Bakhtin, the disturbing truth is grounded in multiple voices that purchase simultaneously. As one can see, many subjects have been left unattached, and many gaps still need to be bad regarding the development of the process for writing training in which we welcome the responsive and responsible interaction, as did by Bakhtin, or rather, to use an effective approximation of the I-other, both in order and in life. Bakhtin thus muslims that human beings have agency as they know their own world.
Bakhtin concludes that the author of a biography is always another possible and there are two basic types of biographical consciousness: the adventurous-heroic The Renaissance and the social-quotidian Romanticism and, in part, Realism. Translated into English by Caryl Emerson. The other provides me with this finishin; likewise, I am also its completeness through the other. Bakhtin tells us that we do not have a moral philosophy capable of expressing this architectonic counter positioning to express the absolute individual responsibility without an alibi and the radical otherness. In ancient times, the prevalence of certain biographical form is fixed by the blurring of these spaces. Thus, in this aesthetic object literary, in our case , we will only find the manifestation of the author- creator, the narrator and the characters who live in a narrative.
Bakhtin concludes that the author of a biography is always another possible and there are two basic types of biographical consciousness: the adventurous-heroic The Renaissance and the social-quotidian Romanticism and, in part, Realism. Translated by I. Gazeta do Povo, Caderno G. On the one hand, Bakhtin claims that every person has a unique voice capable of setting up situations that require a response from others. Michael Holquist and Vadim Liapunov, eds.
Gazeta do Povo, Caderno G.