Our goal is to think the emergence of creative processes of opening taking place in the teaching and learning and put in question the vertical and traditional forms of education. Our methodological approach seeks to articulate in a conceptual field the problem of creation with the processes of teaching and learning in the philosophies of Michel Foucault, Henri Bergson and Gilles Deleuze. We start, therefore, the design of these dominant educational practices which majority goal is to produce individuals there are responsive to content and issues previously defined by the centralized curriculum system of the State, that can be understood as a form of closed education. Such education has the general assumption to insert childish individuals in the worldwide "standard" of social life from the transmission of values, directions, information and knowledge, which are treated as required standards to tying naturalization and ways of life of these subjects. However, if the socialization process in Western societies understand their task in the subjection of individuals to all the rules and regulations imposed, and among the various devices that are used around the state education corresponds to that of greater reach and effectiveness, the procedures episodic social transformation and national progress enables us to understand the other hand, the functioning of a trend contrary to that sense conservative and adaptive educational practices. From this, the teaching-learning relationship can be thought otherwise than merely in their traditional upright. To these experiments in which the boundaries between the teacher and students positions lose their well-defined borders and the lack of normative content meaning and value in the face of specific situations, and in which knowledge is constituted in a relation of co-production where everyone become both producers and consumers of knowledge created, we intend to call as creative processes of opening or becoming. What the becoming or the opening offer is the creation of a world or a way of understanding the world outside of the pattern model of subjectivity, establishing a certain experience itself building itself and the meanings they ascribe to the world around us. We can understand these experiences as a kind of open resistance against the dominant practices that traditionally operate in schools generally and at the same time, inspire the possibility of thinking about new educational practices in the processing and creation that enable the experiences of each other and are committed to the production of new ways of valuing, thinking, feeling and acting. Finally, we are going to in the direction of thinking form a kind of education that takes into account such opening processes, or which has the aim not only to insert the children in the present set of basic curricula but in making possible the emergence of practices aimed at producing experiences and the reception of questioning and creation of knowledge, which would result in the transformation of the subjects of these experiences, teachers and students. Anyway, how schools could facilitate the exercise of an open education and so tailor their practices beyond the record of the usefulness and effectiveness.

This essay is the result of reflections, readings and discussions on a compulsory subject for a doctorate in education. In reflections woven search yourself a chance to give the term a broader meaning care that 'caring for the body' aiming thereby problematizing the trivialization of this care in the educational field and, more particularly, the field of childhood studies. To guide these reflections, crossing issues such as childhood body and teaching, it seeks a dialogue with Michel Foucault, especially his writings in which he brings the self care as a practice of freedom. Whereas the practice of self-care allows you to communicate with others, being at the same time, an individual and social practice, one can understand the care of itself as a way to become the subject, not a subject subjected, but a guy free and emancipated. Based on this understanding it is thought as a fruitful possibility of moving the ethics of self-care for children education, seeking his connection with the care of each other in daily educational activities with children.

This work proposes to engage adult readers in a dialogue about the richness of children’s imagination. This richness is often denied and impoverished by pedagogical practices based on what the author refers to as adults’ “strictly defined realism.” Early-childhood educators tend to associate education with preconceived forms and shapes brought into existence by the “experienced adult,” with the aim of indoctrinating children “to confront the reality of life.” Such educators seem to have forgotten how important playing and telling stories is for people of all ages. This work opens doors and windows for the adult educator’s capacity for fantasy and invention, inviting him or her to make the acquaintance of some of the nocturnal poetic oeuvre of Gaston Bachelard, as well as the early-childhood principles developed by Maurice Merleau-Ponty.

This paper reflects on the becoming-child and the contagion of bodies from an educational experiment with bodily practices of somatic education and dance, at the point where they allow the body to an opening statement of uniqueness. In conjunction with the dance of somatic education, the body comes into play as a support for the trial itself. In teaching these practices are not used guidelines policies, working on the deconstruction of certain pedagogical tradition of dance that uses body movements and standardized. Outside that ideal learning occurs in a reference to itself, inventive possibilities of new motor-sensory deficits. Here, teaching experience in question occurred in a class of Awareness of Movement offered for adults in a group paradoxically heterogeneous and indistinct as the ratings of "aged" young, adult and elder. That is, the opening of the body to play, to experiment with you and welcome affirmation of the uniqueness of the chronology of the life of each one, and simultaneously, this extrapolates to when the event relates to human existence, with the time of Aion . However, some sporadic events have highlighted the "heterogeneity" and "blurring" of the group even more radical when classes were inhabited by the presence of children. Observe the dilution of the contours of Kronos these bodies, the principle so far apart, provided an important trigger for thought and the contagiousness of a direct communication between the bodies when they move into becoming the dance. It is worth noting that the report of these experiments not to legitimize the child from becoming-adults due to the presence of children in the same environment, because even being a child does not guarantee becoming-child. But precisely because he had an opening of the bodies that might be a direct communication between them. If there were contagion, was formed as a single body, without the regency of Kronos, which echoed one another in a mutual agency of the bodies. Thus, the dance was composed of children growing, dispersed in a variety of playful childhoods in relation to the body. The becoming-child orientation was the creator of the new possibilities of bodily movements, as the process can open up to the moment and enjoy it, and overcome the dilution of the self. Was what enabled the production of creative sensibility, the emergence of the unknown.

Supporters of the philosophy for children movement often claim that philosophy is the ideal subject to teach children if we seek to improve their critical thinking. Claiming that only philosophy encompasses the whole of the critical thinking enterprise, and that it alone teaches meta-cognition, these proponents argue for its inclusion in both elementary and secondary school curricula. Yet, if we accept a mainstream description of critical thinking as an activity demanding both aptitude and disposition, the discipline of philosophy, independent of any particular pedagogy, does not offer the unique ability to improve either aspect of the critical thinker. Indeed, matched with the "wrong" pedagogy, the teaching of philosophy does nothing to encourage the disposition to think critically. The pedagogy of Community of Inquiry, however, does encourage such a disposition, even independent of its use in teaching philosophy. As a public model of the process of critical thinking, this pedagogy acts as the "training wheels" of the critical thinker, allowing the individual to both observe and participate in the process. The expectation of the educator is that exposure to the model will, in time, result in its internalization. While philosophy itself may not improve either critical aptitude or disposition, the nature of the discipline does uniquely enable efficient, productive, and extended practice of Community of Inquiry in an educational context. And it is this indirect link between philosophy and critical thinking, a link mediated by the pedagogy of Community of Inquiry, that should be cited by proponents of philosophy for children.