Global Journal of Human Social Science, G: Linguistics and Education, Volume 25 Issue 3

"imagining" the world or "reconstructing" the cosmos by mere speculation. and then the teaching of philosophy ends up being a process of endless chattering by the teacher while the student is limited to asking questions or having a dialogue, as it is considered to be the exclusive method of philosophy. But how can we reorganise the world mentally if we do not have the necessary scientific information, let alone our students? In this precise case, philosophy lessons should allow the student to appropriate this methodical thinking as did the precursors of philosophy, the pre-Socratics, for example. We need our students to learn to reflect, analyse and criticise or interpret general or universal problems for themselves, with the help of the teacher, as a method of good philosophising, including dialogue or discussion, philosophical doing; that would be the true purpose of philosophy teaching. Otherwise the subject of philosophy is reduced to vulgar, speculative and metaphysical thinking, where modern and fashionable myths are discussed, distorting the true content of philosophy, completely abandoning the method, rational thinking. Philosophy needs not only reading but also writing, not only remembering norms or rules of thinking, but thinking itself, the production of philosophical texts, the ability to analyse, reflect or criticise in a productive way. Philosophy classes or lessons should be used to develop real tasks of discussion, interpretations, formulation of judgements, otherwise students may end up ridiculing philosophy as it happens today in many schools. In summary, whatever the definition of philosophy 4 4 Gortari (1979) , we observe that it demands a process of reflection, analysis or criticism as ways of thinking, a certain rationality or methodical thinking, unlike any other discipline of knowledge; nothing opposed to science or research, but it demands a singular and specific method or logic of thought, otherwise it would end up as mere literature. Moreover, the teaching method must not separate the concept from its logic, nor the content from its method, the philosophy from the philosophical doing; with which we transform the idea of the philosophical teaching method, where the doing of philosophy is the fundamental task. As philosophy is an activity similar to scientific reflection; according to Hawking (2010) philosophy is the overcoming of myth, religion or esotericism, when "since the dawn of civilisations, we have not been content to contemplate unconnected and inexplicable events, but have forged an understanding of the underlying order of the world" (Hawking, 2010, p. 16), teaching philosophy is not "the same as teaching philosophy" (Hawking, 2010, p. 16), but "the same as teaching philosophy" (Hawking, 2010, p. 16). 16), teaching philosophy is not 'wondering' or speculative 'contemplation', but the development of methodical thinking, a true philosophical doing, a rigorous act of philosophising. Teaching philosophy cannot be an unimportant task undertaken by just anyone, but by a teacher of philosophy, who is able, as Nietzsche (1980) 5 Therefore, the teaching of philosophy does not separate the content from the method, the concepts from the philosophical act, it is necessary, as Nietzsche (2003) demands, to prevent these foundational distortions. The method of philosophy is not "pure thinking" in the abstract or speculative sense, but productive, methodical thinking that requires a certain protocol, a norm or rule of "good philosophising" as Nietzsche calls it. 6 II. F undamentals says, to learn to philosophise with the concepts because philosophy is "thinking that operates with concepts", where the main aspect is the method to learn to develop the concepts and not the other way around; there is a need to prepare the student in the method of philosophy, it cannot be reduced only to the content or the transmission of concepts; it is necessary to develop philosophical thinking, the method. Thus, the teaching and learning of philosophy will be more meaningful by the method it develops to solve the problems posed by knowledge, philosophy or science. The need to develop the method in the teaching of philosophy based on the Task comes from the study of the Cuban school, which indicates the task as the cell of instruction (Goyzueta, 1999) 7 5 Nietzsche, “Sobre el porvenir de nuestras escuelas” 6 En “Los filósofos preplatónicos” 7 La habilidad deportiva: su desarrollo (1999) , in our case the task is the philosophical doing, the analysis of the philosophical text by the student himself, as a true act of philosophising, as a pedagogical foundation, as opposed to only transmitting and assimilating the philosophical content by passive means; Here, philosophy and pedagogy agree that homework develops the method, the philosophical act, as the foundation and the basis of the teaching of philosophy; so that the student acquires, appropriates, the method, the act, the strategy of philosophising, develops the capacities of analysis, reflection and criticism. The task revises, rectifies and re-impulses the teaching of philosophy, in order to fulfil this purpose, as we observe it in face-to-face classes and in distance, virtual or remote education. Fundamentally, the task sponsors, promotes and ensures analysis, reflection and criticism; the analysis of the concepts of philosophy does not separate the object from the process, unlike traditional teaching that is concerned only with content, with theory, even if it develops motivating activities for the discussion of anecdotes and cases; these only allow the teacher's disciplinary mastery to be demonstrated, with very little interest in developing the capacity for the act of philosophising in the students. As Comenius (2012) The Task as a Basis and Foundation in the Teaching and Learning of Philosophy Global Journal of Human-Social Science ( G ) XXV Issue III Version I Year 2025 60 © 2025 Global Journals