Mais uma vez e apesar de tudo, o que pode uma educação

Abstract

Developed in the Postgraduate Program in Education at the University of Caxias do Sul, in the History and Philosophy of Education research line, this doctoral study finds its first driving force in Freud's suspicion that there are impossible professions. Sown in fertile ground, the hypothesis of the impossibility of education emerges persuasively and creates the conditions for a research problem. Thus, we take a journey with Friedrich Nietzsche to think about the possibilities and limits of education, from his philosophical vocabulary. Other less obvious flows produce the movement. The redescription and critique of the conceptual elements of pedagogical thought is elaborated: accessing the metavocabulary, questioning its subject matter and intentions, identifying the forces that constitute it, claiming contingency, and estimating the impacts of these actions on the current way of thinking about education. By looking and being suspicious, the supposed privilege of words must be examined. In this ongoing attempt, it is important that conceptual creation comes into play through the fabrication of an education, an opportunity to experience its virtuality. At this point, the thought dares to leave Nietzsche, seeks out and traverses other references in contemporary philosophy, appropriates intercessors from literature, and acts affirmatively. Something rhizomatic affects the layout of the material, which also does not hide the taste for repetition and the predilection to return each time, always trying to tense the curvature of the circle. Each chapter is one more - bis, ter, quater, quinquies, sexies, septies, is repeated and yet little seems identical, there are plenty of relationships that want to be different. In the end, maybe the new will happen in et caetera. In this way, the writing integrates redescription and critique; one after the other, the reassuring categories are brought to light, confronted, twisted and twisted. Symptomatology is presented as reaction, avoidance, capture, stagnation of flow. Education is melancholic, it perseveres in memory and idealization, it remains fixed to the télos that would define it. As an active and plastic force, forgetfulness tries to serve as an antidote to melancholy, but it also generates adverse reactions, leaving the door ajar for the old categories to return, this time updated by the demands of the economy. Under capitalism, education is a functional process whose development prioritizes teaching and learning. However, something affirmative runs along the paths, something escapes and leaks out, sabotaging the order, shaking the intention of the center. In confronting the symptoms there is joy and laughter, play and dance, there is endless mediality and invisibility of gesture; the writing creates its own lines of escape and a certain Dionysian ambience thrives and sets the tone. Absolute diagnoses are uncomfortable, they suffer from idealism; it is uncomfortable to admit peremptory deaths, definitive disappearances, unappealable failures, ethical-political despairs. Impossibility is specified by circumstantial impotence; as dispersion in the midst of so much gibberish, impotence is reversible, circumventable, subverted, it makes us believe that in the interstices and openings there is an opportunity to frustrate domination. The experimentation carried out forges new conditions, fables an education that would be crossed by composition, by the creation of style. Education is not the path that leads from one place to another, it is not the point of articulation between past and future, the place where memory is actualized in the purpose of action, it does not establish models, it is not a promise of humanity. Education risks the outside, opens itself up to infinity and the productive unconscious, diagrams lines of escape; it is the becoming-animal, the disturbing production of an exit that escapes from humanity, that tensions it until it signals the inhuman. Finally, it is believed that the issue of what an education can be is answered when the normative criterion of morality is replaced by the ethical and political experimentation of desire in collective agency, in the micro-political experience of multiplicity and difference, in the joyful attempt to produce the common. [resumo fornecido pelo autor]