Education Informal

The individual in general, ' ' atrs&#039 runs; ' of its impulses, its wills. During quento time educative campaigns on the use of &#039 had been made; ' belt of segurana' ' in automobiles? how much to the tobacco and its consequncias? The attempts had not functioned to benefit the users with this Orientaes. In the measure where if they institute behavior norms, if these will not be fulfilled, the laws and consequentes punishment, are set in motion. From this, the behavior starts if to modify for coercion, and not, for instruction and/or esclarescimento. What it happens that the discernment between the fondness and the power to act so is weakened? How we could fortify superego (censorship), thus id (impulse), did not exceed it and the ego (internal and external conscience of the reality), more mediated these situations of adjusted form to the social conviviality? Relating to us now the Education Informal. Front the position of the parents at this moment, the direction not to place ' ' limites' ' , to give parameters, to discipline at last, as we would have to act with these parents, while educators? It disciplines and ' ' limites' ' they demand an performance more ' ' trabalhosa' ' , that it demands more time of conviviality and quality in the same. Quality does not only imply in ludicidade, therefore these, also involve rules. By the way, all the lived situations involve. He will be one of the problems there? As we could ' ' caminhar' ' I content it?


All this technology had but a economic recital that of social identification, but as no process if develops separately in the social processes, was in this scene that the capitalism could develop and influence the too much processes – ‘ ‘ This bio-power, without the lesser doubt, was indispensable element to the development of the capitalism, that only could be guaranteed to the cost of the controlled insertion of the bodies in the device of production and by means of an adjustment of the phenomena of population to the processes econmicos.’ ‘? . In cerne of the Kantiana philosophy analyzed for Foucault the concept exists that separates the sign of its meaning, circulates breaking it of production of truth in the medieval thought. However such phenomenon displayed in clearer way for the occidental societies the problems related to the proposal. Such concepts in allow to a bigger understanding of the linguistic phenomenon occurrence them between centuries XVI and XVIII.

It are not only the language that move, but the proper man, its form to see the world and of individualizar itself. This last aspect is the target of the critical gift. Inside of a binary system of language, the man not individualiza more from itself, but of others. Its subjective constitution is only possible from the subjective constitution of outrem. The man from now on is condemned to the world of the subjectivity. In the binary structure therefore he has a displacement of the constituent center of the man, for ‘ ‘ outro’ ‘.

The man alone individualiza from the individualizao of the other. All effort is invested in the individualizao of the other. What Foucault established as technology of the truth and strategy of the truth/to be able nothing more passes to the being of what a necessity of individualizao of the proper man, as much as to be individual how much social.