Educação contemporânea: uma análise a partir da Filosofia de Alasdair Macintyre na escola de tempo integral Monsenhor Pedro Pereira Piagem

Abstract

Currently, neoliberal policies are being incorporated into the Brazilian educational system with the intention of instrumentalizing curricula and the teaching and learning process to form a standardized model of subjectivity and meet the interests of the market. Thus, the school, under the neoliberal aegis, must be an efficient institution that trains individual performance to respond to the capitalist system, in the current phase of development of the productive forces, being responsible for teaching the forms of individual productivity, such as entrepreneurship, through example, to minimize the impacts of social problems arising from the end of full employment and the consequent degradation of social rights. This reality is analyzed through the critical conceptualization of the philosopher Alasdair MacIntyre, for whom contemporary Western societies have a fragmented, individualistic and emotivist morality, in confluence with the capitalist civilizing project and its assumptions of domination. The author points out the contradictions and claims that there is no practical rationality unrelated to tradition, a factor disregarded by neoliberalism. Amidst the fragmentation of life, tradition prevails in “life narratives” and exposes “conceptual fragments” that reveal a relevant community morality for understanding controversial issues. This community morality can be observed in the classroom and reinforced in the teaching and learning process, against atomizing individualism and homogenization in education. Formal equality made evident the removal of individuals from their narratives, causing the gradual elimination of historical aspects that underlie sociocultural specificities. Rational Research is suggested as an alternative, within the tradition, applied in the classroom as a way of giving rationality to the community values present in public schools, as a possibility of thinking about human formation according to the local and environmental context, considering political formation, focusing on the participation of individuals in public life to minimize the harmful impacts of individualism. Neoliberal deontological ethics is based on justice as a principle of rationality and on a conception of good that serves only individual interests, while communitarian ethics is teleological, based on the virtue of traditions that enable human beings to envision a telos or end to your actions. Actions, when in tune with community life, would tend to produce the common good and happiness. To what extent can Philosophy Teaching contribute to such a perspective? Would it be possible to build a critical proposal of human formation, basing ethical-moral values on the experience of shared virtues, so that moral agents have an ethical autonomy compatible with their own narratives and conditions to participate in public life, defending community interests? The core of the debate is in community life, in the remnants of tradition that are part of students' lives in narratives that are fundamental to the contextualized act of educating.