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John Chrysostom was undoubtedly one of the most influent Christian intellectuals in the Later Roman Empire. Owing to the amazing bulk of his texts, including more than nine hundred homilies and several letters and theological tracts, as well as his intervention as an active religious leader in Antioch and Constantinople, the two most important Roman eastern cities in antiquity, he became an outstanding personality in the History of the Church. Ordained as presbyter in Antioch in 386, John was allowed by his bishop, Flavian, to preach in the Antiochene churches. Henceforward, he started carrying out an intense missionary activity in order to spread Christian values amidst his congregation. In this article, we intend to discuss the educational "program" conceived by John Chrysostom based on the analysis of De innani gloria, a tract delivered by 393 in which the author explains to parents how they can neutralize the effect of the Greco-Roman modus Vivendi - an everlasting source of frailties and immorality according to the author - on children.

When he achieved political power through the Avis movement (1383-1385), John I and his sons stimulated the production of literary works, known as "Moralistic prose," that furnished behavior patterns within the context of education at the royal court. Fernão Lopes's John I's Chronicles, written after the monarch's death tried to legitimize his power and the power of his descendants. It was also an educational manual since it provided ideal models for the behavior of nobles and kings. The "new nobility" should be involved with the "national cause" and the "new king" should show incontestable virtues that would be beyond the illegitimacy status of John I. The latter would be indicated as a new royalty model. Therefore, the two heroes and educational models of the chronicler Fernão Lopes are the nobleman Nuno Alvares Pereira, associated to the representation of the Arthurian knight Sir Galahad, and King John of Portugal, the Messiah of Lisbon, who ‘saved' the city from the Castilian domain. Relationships between the monarchy and the nobility suggested in the Chronicles indicate power centralization and the discipline meted out by the monarch on the nobles.

Peace is an ancient but ever recurring issue since its lack is harmful to human beings. Marsilius of Padua (1280-1342), physician and philosopher, published his Defensor Pacis in 1324. Defender of Peace is one of the most important and controversial writings on medieval political thought. The philosopher's political theory aims at fomenting peace, synonymous to civil tranquility, which exists only in a rationally organized city. Reworking Aristotle's reflections, Marsilius describes the city as a living being or organism. Since all integrating members of a living organism work towards the body's health, the city's integrating segments should be organized to produce tranquility to its inhabitants. Peace in a rationally conceived and organized city is its most important asset. Peace is the complete cause of beauty, arts and science, and people should be educated towards its achievement.

The aim of this article is to discuss some issues on studying Ancient History in Brazil, especially the Greek and Roman world. We argue that the renewal of classical studies, in the context of postmodernity, is important to rethink academic approaches to the ancient past and also to reconsider the dialogue between universities and schools. 

The present text is the result of analyses of a research study supported in the interpretation of the journalistic work of educator Cecília Meirelles, produced from 1930 to 1933 and published in the Diário de Notícias newspaper. The hermeneutic exercise in this investigative work, from 827 chronicles and 148 news stories published in A Página, made it possible to remark that the Cecilian contest supported itself in two axes: Education and Childhood, focusing on her concern about instructing and forming adults in the family, school and government on the specificities that involved the child education process in the Escola Nova ideas. The concept of childhood defended by her sustains itself in the possibilities of respecting this notion based on the living conditions experienced by the children, seeing them as concrete beings placed historically and geographically in a diverse space.  

The intention of this article is to study laymen education in the 7th century Visigothic kingdom, starting from the assumption that, faced with the ecclesiastical reorganization under way, the educational process would identify with the work of Christianization. In that sense, it is understood that it would have manifested in several social spaces. To explain this question, we analyze a hagiography produced in the 7th century by the bishop Braulio of Saragossa, Vita Sancti Aemiliani.  In investigating this document, we observe its pedagogical character, as well as traces of the affirmation of an educational model that especially values the role of master.

As a doctor, manager of public instruction, school owner, man of the press, schoolbook author, traveler, guidance counselor, Dr. Abilio César Borges undertook a few initiatives in the public and private sphere, as a means to demonstrate educational principles he supported with regard to methods of teaching, learning of reading, writing, arithmetic and geometry, childhood education and corporal punishments, for example. By occupying separate knowledge and power positions, the Bahia doctor sought to manage his initiatives, which can be endorsed in the expressive documentation produced in life. In this work, we examine the propaganda he developed against the use of paddling and other demeaning practices in youth instruction. This campaign was made public through manifestations between 1856 and 1875, which were grouped in a pamphlet published in 1876. In this collection of 9 fragments from the author about the scourge of childhood, the doctor shaped human representation of schools, whose good example could be found in the schools of his property. In 1876, in order to heighten his positions, approaching the newspaper "O Globo", recognizing it as an ally and an appropriate vehicle to give more visibility to his moral education project against physical violence in schools.  

In previous works, we addressed the relationship between Church, State and Education in Brazil, focusing on the Catholic Church, who settled here since the colonial period with primary schools, colleges and missions. With the Marquis of Pombal and the expulsion of the Jesuits, this Church gradually lost power. It was almost silenced during the Imperial period, finally to re-emerge starting with the proclamation of the Republic, and to revive during the first three decades of the twentieth century. In this battle, the Church was supported by some Catholic intellectuals, who participated actively in the renewal. In addition to these intellectuals, the Church also counted on the missionary and educational work of bishops and regular religious figures, who educated, evangelized and assisted people in their spiritual and material difficulties. At the same time, they were silent on conflicts between the oppressed population and the State, especially in Brazil's most impoverished regions. It is worth discussing the role of intellectuals and religious figures, and question to what extent their influence pointed to social change or confirmed an attitude of submission to order, authority and social stability.  

A partir do desenvolvimento urbano e da consolidação das universidades, no século XIII, verifica-se a produção de uma literatura culta com vistas ao diálogo acadêmico e, sobretudo, sob a forma de um projeto educacional para a sociedade cristã. Nesse contexto, assumiram papel de destaque as Ordens Mendicantes, responsáveis pela evangelização. Entre os Franciscanos, fundamentais para o estabelecimento de um amplo conjunto de recursos pedagógicos junto às massas iletradas (mas também por sua atuação no interior da Universidade), assume destaque Boaventura de Bagnoregio, que dará origem a uma importante tradição pedagógica cristocêntrica. Essa "antropologia cristológica", herdada da Patrística, será uma das principais fontes de inspiração do modelo social de Ubertino de Casale, no século XIV.

The present article arises from studies developed at the GPFOPE, and its theme is teacher education, considering the processes engendered to their constitution. Thus, its fabric emerges from the confluence of ideas from a theoretical field within the field of University Pedagogy, combined with field research of these investigations. The main authors, within this line, who subsidize this study are: Bolzan (2001; 2002-2005; 2006; 2007-2009) and Isaia and Bolzan (2004; 2006; 2007). The findings indicate that the professor is formed in the course of his career training, thereby evidencing, the idea of incompleteness, which presupposes focusing professor formation in the perspective of a permanent learning process for teaching. Furthermore, as the studies indicate, it is equally necessary to consider that life trajectories have specific marks, which gives pause to the concept of personalized training. Therefore, it is understood that it is inherent to think that the learning of teaching and, therefore, professional development, Consequently, it is understood that it becomes inherent to think that learning how to teach, and therefore professional development, is stimulated when reflective practice are incorporated in conjunction with collaborative activities among the subjects of training.  

This paper proposes to reflect about teacher training, focusing on an analysis of the teacher's knowledge built up over the pedagogical practice. The reflections presented here come from a study conducted in the doctoral level, specifically with regard to teacher education, although for this text, issues have been brought related to teacher education in their most conceptual and epistemological aspects, through a bibliographical study. The theoretical support is based, among others, on Cunha (2003), Tardif (2001; 2002), Pimenta (2000) and Pimenta and Anastasiou (2002).  

Nine hundred years after the death of Anselm of Canterbury, this article examines his idea of Theology as a science in contrast with Aquinas's analysis of the same subject: the "rationes necessariae" of Anselm - in Theology of Redemption in his work "Cur Deus Homo?" - are compared with the reasons of Thomas Aquinas, who emphasizes the liberty of God.  

In this article, I propose to appraise Emperor Julian's conception of Paidéia or education. To this end, I will work from the meanings of the Christian Logos and the Greek Logos making use also of Gregory Nazianzen's Against Julian, verifying whether the clash that occurred between Gregory Nazianzen and Julian was not only religious but politico-religious, taking into account that at that point of the 4th century AD no separation of these spheres had yet existed. The text is divided into Preliminary Considerations, where I argue that the conflict between the two authors is political-cultural; The Emperor Julian and the Historiography about his times, in which I demonstrate that since the Emperor Julian's own time there was a myth built around him, and finally about Nazianzen's purpose of writing Against Julian. All of these interlinked points lead to the comprehension of this specific political moment of Late Antiquity.

The aim of this article is to offer some reflections on The Second World Conference on Higher Education (UNESCO, 2009), whose central topic was: "The new dynamics of Higher Education and Research for the Social Change and the Development". The Conference expressed its concern for the World recession and its negative impact on higher education. Forecasts and recommendations were formulated in order that the above mentioned recession does not affect the development of higher education and research. The main debate in the Conference was about a key alternative: higher education as "a public good", or as "a public service". In the Final Communiqué the first criterion prevailed.  

The contributions of Condorcet (1743-1794) on public education are discussed. Condorcet, an intellectual who participated in the French Revolution, established the doctrinal basis of the bourgeois education system and the Republican liberal educational project based on the Illustration theoretical and ideological premises and on the Enlightenment philosophers who influenced contemporary pedagogical thought. Condorcet's document "Report and Draft Decree on the General Organization of Public Instruction," submitted to the National Assembly on behalf of the Committee on Public Education (1792), is analyzed. Other shorter documents, such as (a) On Provincial Assemblies (1788); (b) Post-scriptum (1788); (c) the speech given to the National Assembly on behalf of the National Academy of Sciences (1790); (d) Overview of the Public Man's Library (1790); (e) On the Need of Public Education (1793), in which the author stresses the need to establish public education in the Republic, are also analyzed. The sources investigated show the insistence on people's moral formation, perceived as a radical union between reason and morality, based on the principle of absolute autonomy and independence from any religious or political influence. The texts suggest that all citizens should have access to free education at all levels for the physical, intellectual and moral formation of both genders.

Although we have been working and discussing for nearly two decades about models to deal with students with special education needs in our schools, we are still debating about the most suitable methodology to apply. This paper tries to analyse the fact that adapted curriculum materials may be a methodological model compatible with the inclusive approach. The key to the question is not the tool itself: adapted curriculum materials have always been considered a versatile resource (despite sometimes being poorly structured). The problem lies on the fact that adapted curriculum materials are designed ignoring the usual activities programmed for regular classes. This analysis aims to make the scientific community aware of the need for an agreement on a methodological tool that, together with other strategies and resources, allows teachers program curriculum objectives and contents. The model proposed for designing adapted curriculum materials must be as close as possible to the materials used in regular classes where students with special education needs are. This is the only possible way to truly implement inclusion of students with special education needs in the so-called inclusive school.

The construction of images in the speeches of Dion Chrysostom was drawn from references in Homer. When the orator uses images from Greek epic poetry, Dion Chrysostom intimates the representation of images found in the literature to propagate his philosophical and political ideas during the first century A.D. under the administration of the emperors Domitian, Nerva and Trajan. Current analysis of the author's works discusses literature as one of the representational forms of Hellenistic identity under Roman domination.

The present study analyzed the role of architectural representations - drawings and three-dimensional models -, on the process of knowledge building of architecture history. The article focuses on Arkhanes' model and its relationships with the reconstitution of architecture, work of the architects of the time, and the representations' role on education.

The thirteenth century expresses itself by a University’s own formulation, in which all knowledge must be oriented by sapientia sacrae paginae, which was expressed by theology. This was, undoubtedly, a Church ideal, but also a theoretical challenge for contemporary thinkers. With the epistemological complexity inherited from the twelfth century and the inclusion of mendicant orders in academic work, mainly the Dominicans and the Franciscans, this history of the ideas stage accompanies the basic antagonism: the naturalism of classic heritage –  supported by Arabic thinking – and the Christian Humanism that competed against each other to  explain  Man’s final goal. The value and the meaning of knowledge depended, largely, on the answer given to explain this diversity of  perspectives. Moreover, despite the influence of the great ancient authors, Aristotelianism and Neo-Platonism were not prerogatives of a specific religious order. Thus, Neo-Platonism is found in St. Thomas writings while,  the Franciscan School empirical orientation is also significant in England. Some, however, would agree about a unit of knowledge that could be interpreted  under the label  of  transcendental beings.

The purpose of this paper is to analyze the conception of the cardinal sins in the work of Isidore of Seville, from his magnum opus "The Book of Sentences," which describes his world's vision from the perspective of Christianity and Augustinian teleology. The main focus is the building of a Christian society that aims to combat evil in the devil incarnate and its allies through the removal of sin and the construction of a vanguard of believers who would engage in the struggle of virtue against vices. The axis of this public health project aims to achieve the redemption and the second coming of Christ in the redeemer Millennium.