Educação do homem desde a corporeidade em Merleau-Ponty: o caráter pedagógico da cultura corporal

Abstract

The man’s history is his body’s history. And in the western tradition, the human body had several attributions to the detriment of concept and articulations with the environment that surrounded it. Highlights mystical and religious views of theocentric character and anthropocentric visions marked by the primacy of the intellect. In common in these perceptions is a dichotomous vision between the physical dimension (body) and the metaphysical dimension (once taken as soul, once taken as consciousness or intellect). Corporeality is a term that earned conceptual importance in the contemporaneity, being used to describe the body as a lived and experienced body along with consciousness. In this sense, the purpose of this study was to evidence a comprehension of man in front of his described corporeality by Merleau-Ponty, turning to the formative character from a view of the inseparable existence of the world, or of man and his physical and metaphysical parts. The methodological pathways coursed encompass a conceptual investigation that encompasses the reading and analysis of texts, seeking to understand the pedagogical character of the body culture and its scope as a process of formation of the man. The present thesis is divided in four chapters. In the first it evidences the concept of body in the western culture and in front of the Education. In the second chapter, it uses the studies of Maurice Merleau-Ponty, particularly, the titled book Phenomenology of Perception, in which it approaches the existence, the relationship of the subject with the world and with others, the question of the body itself and especially the notion of corporeity. In the third chapter, Merleau-Pontian concepts are approached with the human formation questions. In the fourth chapter, it talks about the notion of corporal practice, that when it becomes a corporeal culture infers in a formative process, that, on the other hand, reflects in new bodily practices because the body culture is the constant re-signification of the way of seeing the body as it is, whiles it is immanent to the subject. It is present in the whole human formation process and must be understood as the basis of learning because it denotes the social relation with the world, with others and with the objects that surround it. The concept of body culture denatures the conception of an accessory body and understands it in the historical process. Such a concept has no overvaluation pretension of the body in front of the soul/reason, but it conjugates them in a corporeity that is the way of being in the world. Finally, it is evident that this study is not intended to offer a methodological tool, but to allow a reflection around the formative processes, urging in Education the importance of self-knowledge and self-reflection in the experiences of the incarnate subject. This lived corporeity, which is the wadding that man shares with the world around him, turns to a question of corporal ecology or human sustainability, which makes sense to a Physical Education - that considers man in its totality.