Paradigmas, valores e educação
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Data
2009-08-01
Autores
Badia, Denis Domeneghetti [UNESP]
Título da Revista
ISSN da Revista
Título de Volume
Editor
Universidade de São Paulo (USP), Faculdade de Educação
Resumo
O texto levanta os perfis epistemológico e socianalítico da questão paradigmática. Mauss evidenciara o moule affectif das noções científicas de força e causa. Posteriormente Baudouin falaria na indução arquetípica das noções e a antropologia do imaginário de Durand concluiria pela indução arquetipal do conceito pela imagem. Chegava-se, assim, ao desvendamento do substrato inconsciente das ideações, de um substrato regido pela catexis vetorializada, traduzindo-se nos valores como cerne das ideações. É o famoso a priori emotivo. Portanto, no texto, questionam-se dois mitos, esteios da ciência clássica: o mito da objetividade científica e o da neutralidade axiológica. Destaca, assim, a falácia da existência de uma ruptura epistemológica entre ciência e ideologia. A partir daí, as ideações tornam-se ideologias, sobretudo nas ciências do homem e nas ciências da educação que, ademais, tornam-se suporte de uma disfarçada luta ideológica, na qual, num colonialismo cognitivo, as estratégias de conhecimento dissimulam as de preconceito. Entretanto, assumir a realidade desse suporte fantasmanalítico e ideológico propicia uma tarefa educativa salutar: os paradigmas tornam-se fantasias e, nessa relativização crítica, podem ser usados como um campo de objetos transicionais coletivos num ludismo cultural e educativo. No policulturalismo da sociedade contemporânea, o politeísmo de valores de Weber transforma-se num politeísmo epistemológico, regido pelo relativismo ontológico de Feyerabend e por uma ética do pragmatismo. Articulando cultura, organização e educação, a antropologia das organizações educativas e a culturanálise de grupos de Paula Carvalho traduzem as heurísticas dessa dialética transicional.
The text draws the epistemological and socioanalytic profiles of the paradigmatic question. Mauss evinced the moule affectif of the scientific notions of force and cause. Later, Baudouin would speak of the archetypical induction of the notions, and Durand's anthropology of the imaginary would conclude for the archetypical induction of the concept by the image. That was the unveiling of the unconscious substrate of ideations, of a substrate governed by the vectorialized cathexis translated into values as the kernel of ideations. It is the famous emotive a priori. The text therefore questions two myths, mainstays of classical science: the myth of scientific objectivity, and that of axiological neutrality. It brings forward the fallacy of the existence of an epistemological rupture between science and ideology. Henceforth, ideations become ideologies, particularly in the sciences of Man and in the sciences of education which, in addition to that, are made to give support to a hidden ideological struggle in which the knowledge strategies, in a cognitive colonialism, conceal those of prejudice. At any rate, assuming the reality of this phantasmanalytic and ideological support allows a salutary educative task: paradigms become fantasies and, in this critical relativization, can be used as a field of collective transitional objects in a cultural and educative gameness. In the polyculturalism of contemporary society, Weber's polytheism of values becomes an epistemological polytheism governed by Feyerabend's ontological relativism and by an ethics of pragmatism. Articulating culture, organization and education, the anthropology of educational organizations and the group culturanalysis of Paula Carvalho represent the heuristics of this transitional dialectics.
The text draws the epistemological and socioanalytic profiles of the paradigmatic question. Mauss evinced the moule affectif of the scientific notions of force and cause. Later, Baudouin would speak of the archetypical induction of the notions, and Durand's anthropology of the imaginary would conclude for the archetypical induction of the concept by the image. That was the unveiling of the unconscious substrate of ideations, of a substrate governed by the vectorialized cathexis translated into values as the kernel of ideations. It is the famous emotive a priori. The text therefore questions two myths, mainstays of classical science: the myth of scientific objectivity, and that of axiological neutrality. It brings forward the fallacy of the existence of an epistemological rupture between science and ideology. Henceforth, ideations become ideologies, particularly in the sciences of Man and in the sciences of education which, in addition to that, are made to give support to a hidden ideological struggle in which the knowledge strategies, in a cognitive colonialism, conceal those of prejudice. At any rate, assuming the reality of this phantasmanalytic and ideological support allows a salutary educative task: paradigms become fantasies and, in this critical relativization, can be used as a field of collective transitional objects in a cultural and educative gameness. In the polyculturalism of contemporary society, Weber's polytheism of values becomes an epistemological polytheism governed by Feyerabend's ontological relativism and by an ethics of pragmatism. Articulating culture, organization and education, the anthropology of educational organizations and the group culturanalysis of Paula Carvalho represent the heuristics of this transitional dialectics.
Descrição
Palavras-chave
Questão paradigmática, Axiologia, Fantasmanálise, Ação educativa, Paradigmatic question, Axiology, Phantasmanalysis, Educative action
Como citar
Educação e Pesquisa. Faculdade de Educação da Universidade de São Paulo, v. 35, n. 2, p. 233-249, 2009.