In last session, I talked that GTTK is a little bit difficult to translate into Japanese. But this expression is not accurate. A tool means assumption. But this is not whole description in using A tool. As Dr. J and Dr. toby mentioned, children can assume we are married from marriage-ring. Just assuming marriage is not enough. We assume from certain evidences. In short, GTTK is related each other, and each behavior using GTTK is some kind of move in mental act. So, these processes cannot be translated in one word. Of course, we can perform these mental activity in p4c.

We can read text differently. I noticed the relevance between our questions and how we read texts. Different questions show richness in text. Plain Vanilla has enormous possibilities as vanilla ice cream has. I believe p4c has a great power when we make teaching materials. Often materials are constructed by teachers. And teachers want to teach as they want to do. But in p4c, students can make questions and also they can change whole class dynamics. So, teaching materials are common wealth in classroom. Facilitation reflect on who the facilitator is. It's true. Therefore in p4c sessions, students might notice the teacher's true self. This is why as a result of p4c, the class gets to be more mindful, friendly, gentle. I have new question from this reflection. Reflections in english (not my native language) illustrate me new perspective every time. Thumbs up and thumbs down is good way to evaluate p4c inquiry. But how do we evaluate p4c by writing reflections? And how can we assess p4c learning experience from written articles? Perhaps these are my new research questions.

I'm grad to see three descriptions in using community ball. Right to speak means attention to ongoing speaker. Right to invite is often misunderstood as right to determine next's speaker in Japanese educational situations. Invitation includes tenderness, gentleness to share other's views. And also, we have right to pass. We can wait until someone is prepared to talk. Sometimes Japanese shy and wild students tend to make all students to use right to pass. This notion breaks intellectual safety.

From Jumboards I learned many forms when we express intellectual safety. We can be accepted intellectually in many ways. So, there is diversity in intellectual safety. We share deliberative pedagogy. As we share our ideas of intellectual safety, in p4c circle we try to make sense of the new idea. This is how we use content, and p4c teachers ought to construct teaching materials like that way.

I have some questions. What is most important to examine our life as little-p philosopher? What occasions is needed when usual teachers start to love little-p philosophy?

I would like to share the meaning of "not in a rush to get somewhere". In today's circle, we talked about where we live, why we like living places, and what we experienced when we met p4c first. I heard most participants were deeply effected by first p4c experiences. And also, I was curious about many features of p4c. After this session, I went to my school to work with. I saw many Japanese teachers were too busy to listen to colleagues voices. Then I realized the meaning of "not in a rush to get somewhere" is just listening. When we listen to voices, we feel time just passing by. I think this experience is needed in every educational systems.

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