Para além de um pedaço de pano triste: uma educação heroica ou...
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Data
2018-03-08
Autores
Santos, Sérgio de Oliveira [UNESP]
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Editor
Universidade Estadual Paulista (Unesp)
Resumo
A presente tese tem como objetivo trazer à baila que desde os textos do início de sua obra, Nietzsche destacou a indissociabilidade entre educação, civilização e cultura. No entanto, no que tange ao aumento da abrangência e das capacidades sensíveis e cognoscíveis dos seres humanos, o psicólogo/filósofo alemão designou uma disparidade entre os processos de formação (Bildung) e educação (Erziehung) ao pressupor que estes tenham no seio da civilização e da cultura finalidades e utilidades também díspares que, por sua vez, mobilizam disposições afetivas (psicofisiologias) distintas que fazem eclodir nos seres humanos, em seus processos de subjetivação, distintas necessidades e, assim, diferentes modos de pensar, conhecer e se relacionar com outrem. Assim, apesar de semelhantes em alguns aspectos, formação e educação são processos desiguais, pois a gama de afetos ou o sentimento predominante em cada um deles é diferente: na formação, o medo; na educação, o amor. E, nesse sentido, a formação visaria ao fomento e/ou à manutenção da civilização enquanto que a educação alargaria o espírito humano e propiciaria o (des)envolvimento da cultura (Kultur) e o cultivo (Zucht) de afetos diversos que condicionam a economia global da Vida – algo para além do “sentimento” de moralidade. Uma educação heroica neste tipo de cultivo é a arte e o poder de assimilação e de transfiguração de um corpo – de um ser humano e suas necessidades. “Quanta verdade suporta e ousa um espírito?”, questiona Nietzsche. Mas o que é a verdade se não um movimento autocontraditório entre um impulso à verdade e uma capacidade de incorporação de erros fundamentais (a presunção de que existam objetos, sujeitos, a substância, o igual etc.)? A fim de melhor problematizar e vivenciar tais perspectivas, a presente tese foi desenvolvida em três atos nos quais, o primeiro, a parte escrita, traz, grosso modo, a discussão até aqui apresentada. O segundo, a apresentação musical, tem como objetivo transfigurar o texto construído como “primeiro ato” de modo a realizar dois pontos de virada (de transvaloração) neste: primeiro trazer à superfície aquilo que costumeiramente fica oculto num texto: a dinâmica das forças e experiências de seu autor; e, também, fazer com que o texto saia da dimensão da formação (institucional na qual foi constituído) e caminhe para o campo da educação – a fim de que não se restrinja a ser mais um pedaço de pano triste, mas, sim, que sirva de solo para o cultivo de novas experiências e nova relações que fomentem a cultura: aquela fina pele que envolve a civilização e que na qual são projetadas e realizadas as mais fantásticas brincadeiras (e conquistas) humanas. É deste último intento que nasce o terceiro ato: a partilha das experiências vividas durante a apresentação do segundo ato – como um arranjo de forças criativas e espontâneas (encharcadas de afetos e afetações); um ato de criação conjunta, de perspectivismo ampliado no qual se faz possível uma ruptura com os modos tradicionais de produção (de um doutoramento) que são mais calculistas, racionalistas e necessários para se atingir certas “finalidades” do processo.
The present thesis aims to bring forward that from the texts of the beginning of his work, Nietzsche emphasized the inseparability between education, civilization and culture. However, as regards the increase in the range and the sensitive and knowable capacities of human beings, the German psychologist/philosopher has designated a disparity between the processes of formation (Bildung) and education (Erziehung) by presupposing that they have within civilization and culture, which are also disparate purposes and utilities which, in turn, mobilize different affective dispositions (psychophysiologies) that hatch in human beings, in their processes of subjectivation, different needs and thus different ways of thinking, knowing and relating to others. Thus, although similar in some respects, formation and education are unequal processes, because the range of affects or the predominant feeling in each of them is different: in formation, fear; in education, love. And in that sense, formation would aim at the promotion and/or maintenance of civilization, while education would broaden the human spirit and foster the (un)development of culture and the cultivation (Zucht) of diverse affections that condition the global economy of Life – something beyond the "feeling" of morality. A heroic education in this kind of cultivation is the art and power of assimilation and transfiguration of a body – a human being and his needs. "How much truth does it bear and dare a spirit?" Nietzsche asks. But what is truth if not a self-ruin movement between an impulse to truth and an ability to incorporate fundamental errors (the presumption that there are objects, subjects, substance, the equals etc.)? In order to better problematize and experience such perspectives, the present thesis was developed in three acts in which the first, the written part, brings roughly the discussion hitherto presented. The second, the musical presentation, aims to transfigure the text constructed as a "first act" in order to realize two turning points (of transvaluation) in this: first bring to the surface what is usually hidden in a text: the dynamics of forces and experiences of its author; and also to move the text out of the dimension of formation (institutional in which it was formed) and to move to the field of education - so that it is not restricted to being another piece of sad cloth, but rather that serves as a soil for the cultivation of new experiences and new relationships that foster culture: that fine skin that surrounds civilization and in which the most fantastic human humor (and conquests) are projected and performed. It is from this last attempt that the third act is born: the sharing of the experiences lived during the presentation of the second act - as an arrangement of creative and spontaneous forces (drenched with affections and affectations); an act of joint creation, of extended perspectivism in which a rupture with the traditional modes of production (of a doctorate) is possible that are more calculating, rationalist and necessary to achieve certain "purposes" of the process.
The present thesis aims to bring forward that from the texts of the beginning of his work, Nietzsche emphasized the inseparability between education, civilization and culture. However, as regards the increase in the range and the sensitive and knowable capacities of human beings, the German psychologist/philosopher has designated a disparity between the processes of formation (Bildung) and education (Erziehung) by presupposing that they have within civilization and culture, which are also disparate purposes and utilities which, in turn, mobilize different affective dispositions (psychophysiologies) that hatch in human beings, in their processes of subjectivation, different needs and thus different ways of thinking, knowing and relating to others. Thus, although similar in some respects, formation and education are unequal processes, because the range of affects or the predominant feeling in each of them is different: in formation, fear; in education, love. And in that sense, formation would aim at the promotion and/or maintenance of civilization, while education would broaden the human spirit and foster the (un)development of culture and the cultivation (Zucht) of diverse affections that condition the global economy of Life – something beyond the "feeling" of morality. A heroic education in this kind of cultivation is the art and power of assimilation and transfiguration of a body – a human being and his needs. "How much truth does it bear and dare a spirit?" Nietzsche asks. But what is truth if not a self-ruin movement between an impulse to truth and an ability to incorporate fundamental errors (the presumption that there are objects, subjects, substance, the equals etc.)? In order to better problematize and experience such perspectives, the present thesis was developed in three acts in which the first, the written part, brings roughly the discussion hitherto presented. The second, the musical presentation, aims to transfigure the text constructed as a "first act" in order to realize two turning points (of transvaluation) in this: first bring to the surface what is usually hidden in a text: the dynamics of forces and experiences of its author; and also to move the text out of the dimension of formation (institutional in which it was formed) and to move to the field of education - so that it is not restricted to being another piece of sad cloth, but rather that serves as a soil for the cultivation of new experiences and new relationships that foster culture: that fine skin that surrounds civilization and in which the most fantastic human humor (and conquests) are projected and performed. It is from this last attempt that the third act is born: the sharing of the experiences lived during the presentation of the second act - as an arrangement of creative and spontaneous forces (drenched with affections and affectations); an act of joint creation, of extended perspectivism in which a rupture with the traditional modes of production (of a doctorate) is possible that are more calculating, rationalist and necessary to achieve certain "purposes" of the process.
Descrição
Palavras-chave
Educação, Formação, Civilização, Amor, Medo, Education, Formation, Civilization, Love, Fear