A PURPOSE OF HUMAN LIFE, EDUCATION AND MYTH

These late modern or postmodern times, fast and efficient life, immeasurably quantifiable stories, where the indelible mark of man takes to be made in the culture of glass, where knowing is trivializing. These times of portions of human lives that move away from each other, where power was made with the face of light, and shadows came out of the caverns of appearance and conquered the human world.

These lives in the police, between schizophrenic gait and stuttering dialogues, where civility imposes the norm of the strong and daring, of the perverted and capricious; these times of encapsulated loves virtually, and courtships between bodies without faces, these eras of the comfortable and predestined vacuum, of the fleeting and mortal concept. Where the eternal remains of the kingdom of the gods.

These times that slide from the city of Platonic light to Machiavellian strategies to conserve power, and from this last start to babble about what is public, the schemes of social organization and answer the question of how to take up the spaces of decision legitimately and legally, and from the first, the challenge of achieving once more the collusion between nomo and physis, and making the norm, politics, custom, have the same status of truth criterion laws of nature, a little immutability in public matters.

Constructing the educated man implies remembering the Greeks, who create the concept of paideia, referring to the concept of the educated man: his upbringing, his education and his education. That is to say, that the vision they had of man had a social content, was put into play in that idea of ​​a trained man, the idea of ​​a being formed for the social, for the public, that is why it was fundamental, not only to provide the knowledge, conceptual frameworks, but also, see the elements necessary for the upbringing, so it becomes unavoidable in all thought and policy on education to return to the Greek world.

The concept of paideia-man formed-, an ideal of formation, a process of transformation of a personal nature, based on reflective knowledge in a natural and ultimate, fundamental and identical way, of human life, entails making man a political citizen, a community being.

This task of making man a political citizen, a community being, was linked by the Greeks to the concepts of nomo and physis, without which it would be impossible to understand Greek culture and paideia. These concepts were united for the Greeks, so the moral, social and political laws were as inexorable and real as the physical laws. The nomoi of the cop were to the human community, what the laws of nature are to the universe.

The sophists and the positivization opposed this unity, the nomoi were human creations, therefore, renounced, and transgredibles, hence the secular character of human culture.

The debate if placed now between rationality and should be. This confusion or interdiction, inopportune pattern, separation, has to do with the way in which the Greeks began to describe the paideia, and human nature, the latter conceived as a composite of matter and spirit, material-body, and the shed. personal (private earring): through the virtuality of personal education, and the social aspect (political earring): social or political education.

Thinking that one constituted the random, fortuitous, and the other, the extensive and infinite, eternal and primary. Today still the continuous debate, spirit and body are inclusive or excluding, social and individual, phylogenesis and ontogenesis.

Of course, in the current times, the longing for a unique and indivisible, eternal and correct human nature is present in the atmosphere rarefied by the sexual and aggressive drive, the exhaustion of the letter is the symptom, and the discomfort in the culture of what public his disease.

The ends of education are reduced to a dilemma, or we educate to make good and free man, the latter as the art of escape from what you die, the State, God and the great Other, an Antigone made queen, in short, Education implies either good and free men, which is already a contradiction, or, we build men who reproduce the dominant system and its needs civilizatorias and modern, a re-election of Creon as the only guarantee of harmonization, criterion of truth and social bond, in short, we are gears that allow to operate the great machine of human life that we have invented, happiness and truth administered by a myth, the State and rationality, which permanently cancel us. So all idea of ​​polis, of city, the proper place of human life, implies education, either as a contradiction or as a prosthesis.