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

listen to the great thinkers" (Nietzsche, 1980, p. 60); the philosopher, the content, the concept in the texts of analysis, in the format of analysis. In this process, the teacher is the guide, the mediator, the support, the conductor of the philosophical act or the act of philosophising, as Nietzsche states, "just as the great guides need those who must be guided, so those who must be guided need the guides" (Nietzsche, 1980, p. 62). b) Pedagogical and/or Didactical More than two hundred years ago, Comenius (2012) 13 The task is the foundation of the teaching of philosophy because it defines the process of the class, it turns the lesson into real workshops for the work of the students, as Tolstoy (2003, p. 30) indicated, the classes are authentic workshops or laboratories of philosophical work, and it is the same that is reproduced in the lessons of distance, virtual or remote education; since "there must always be a determined form and norm for what must be done. The disciple will try to imitate it by examining it and as if following in its footsteps" (Tolstoy, 2003, p. 41); the purpose of the class is to develop the task, no rules or norms are given on how to do the task, but to develop the task itself, to do the task; in such a way that the teacher guides, mediates, helps and facilitates such work, as Tolstoy states, "he has to be directed so that he does not make mistakes in the operation and correct it if he does. And finally, that he does not cease to err and correct his error until he comes to work with certainty and ease without any error" (Tolstoy, 2003, p. 92). During the task the teacher must take care that the form to be done is as perfect as possible, (Tolstoy, 2003, p. 89), to achieve good discovered and formulated the pedagogical principles of didactics in relation to the need to develop philosophical DOING or the act of philosophising without neglecting and abandoning the philosophical content, as indicated above; however, the traditional school is still stuck in the Middle Ages, with a scholastic method, speculating about the abstract content of philosophy. Today, pedagogy has taken up again the need to develop the DOING of the learner, in that "what is to be done, must be learned by doing it" (Comenius, 2012, p. 95), i.e. the "doing of what is to be done, must be learned by doing it" (Comenius, 2012, p. 95). 95), i.e. 'philosophical doing' as a foundation, as a necessity; thus, the tasks of face-to-face classes or virtual lessons must contain DOING as a foundation, as opposed to listening, memorising, transmitting or accumulating knowledge; the present task is to ensure that students can do philosophy, because 'in schools they must learn to write, by writing; to speak, by speaking; to sing, by singing; to reason, by reasoning, etc.' (Comenius, 2012, p. 96); they must learn philosophy by philosophising. 13 En Didáctica Magna. philosophising, whose "errors must be corrected by the teacher himself; but noting in passing multiple observations" (Tolstoy, 2003, p. 90). On the other hand, the pandemic has forced us to change the modality, but not the principles of didactics; the ways of teaching have been modified, but not the purposes of learning: the philosophical doing or the act of philosophizing, the task remains the source and basis of learning, whether in person or at a distance, remotely or virtually; our objective is not the transmission and assimilation of knowledge but the development of skills, of the method of philosophy. The elements of the teaching-learning process have not changed at all, they remain the same, the nature and character of the classes or lessons remains the task, the exercise or practice of doing philosophy, without obviating or excluding the philosophical content, the philosophical concepts. The lessons or classes are now true forms of "Socratic dialogue", of questions and answers, not oral but written, of the production of texts, of the construction of thoughts. The task is really meaningful for each of our students, much more so thanks to technology or computer technology, it overcomes the auditorium discourse, where the subjective and mental phenomenon of the learner is totally ignored. Technology and distance do not eliminate philosophical work as a 'task'; on the contrary, they ratify it because they force its development, requiring the teacher to set the tasks so that the student can develop it autonomously and independently. As Salazar Bondy affirmed, in the teaching of philosophy "it is necessary, then, to learn to philosophise" (Salazar, 1967, p. 49); the time and the means do not matter, be it face-to-face or virtual, the opportunity to do so is propitious, that is the purpose: to do philosophy. As Ruiz also states, being the method a procedure, it is essentially a means, an instrument to be used as it best suits; not with rigidity but rather with a certain elasticity, in accordance with the variability of the subject to be taught, and with the diversity of circumstances (Ruiz, 1968, p. 38). Adapting to the new methodology does not mean abandoning the purpose and method of philosophy in general; the task makes everything possible. Of the elements of the teaching-learning process, the aim is to philosophise, the content the concepts and method of philosophy, the methodology reflection, analysis and critique, and the evaluation the task of philosophy; these are fulfilled and present in distance education through technology, with other means and tools. The purpose of the classes or lessons is the task to "Learn to philosophise", to develop the capacities of analysis, reflection and criticism, the philosophical Doing; it is the answer to the crisis and bewilderment, according to Ruiz, the "teaching of philosophy in this time of disorientation is nothing other than orienting adolescents and young people" (Ruiz, 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 63 © 2025 Global Journals