viernes, 29 de junio de 2007

Etica y Educación...

Autor: Junior J. Santiago G.

Cualquier persona erige cotidianamente su modo de ser ético entrando en relación con su igual natural, es una acción insistida, perenne, vital que otorga identidad. La actitud moral se funda en las zonas donde éste, hombre y/o mujer interactúan con dicho modo de ser, denominando así a éste como el carácter moral, el yo moral, en el que participa, es decir, la sociedad circundada día a día.

Hablar de ética resulta entonces tan ambiguo, puesto que torna a ser referida, asumida e interpretada análogamente con lo moral y/o lo axiológico. Es tan sencillo decir ética del ciudadano, como moral y/o valores del ciudadano, cuando en un cierto modo, cada una cumple una función especial y más allá, son poseedoras de un significado muy particular. Ahora, éstas son fundamentales; pero en este particular, hablemos de la ética.

Victoria Camps, a la hora de hablar de ética expone, más que una exhibición cercana a los cambios estructurales de las panorámicas existenciales de la sociedad, es decir, del sentido primo y último que dirigen los procesos mismos del sujeto, ser, hombre, ciudadano, como le queramos nominar, frente a las posturas individuales, éstas los intereses particulares u opuestos, manifiesta que la ética es: una herramienta indispensable para darle coherencia al cambio político y a la justicia social. Y si depositamos nuestra atención a la manifestación primera de la eticidad misma en el hombre, basta con citar a Grecia y aquel protagónico episodio polémico del siglo IV a.C. cuando el mismo individuo se movía bajo los preceptos de la leges naturalis y por otro lado, el opuesto y tajante modelo exhortativo de un Nosce Te Ipsum. Por consiguiente, demos un vistazo por la antigua Grecia y la moderna Alemania. Me refiero particularmente, a Aristóteles y Kant, cada uno uno, con una visión angular muy particular, ciertamente de acuerdo al tiempo, obvio y a los espacios en que estos habitaron. El hombre de Estagira y el apreciado de Konigsberg, el buscador del saber filosófico como ciencia. Aquí el pretendido no es con intensiones de plantear sinopsis entre éstos, sino la sapiencia filosófica con objeto en lo moral de estos grandes.

Aristóteles, trae consigo una principal intención. Con esto no quiero decir que la ética aristotélica es de intenciones, sino que trae una presentación formal de la razón de ser del Ser mismo traducida nominativamente, como virtud. Kant y su apogeo existencial en la esclerótica época de la modernidad, ciertamente en su decadencia, con su acuñado criticismo arma una tríada de postulados que desde luego, son fortificadores iniciales de lo que se pretende; tres preguntillas de relevante valor: ¿qué puedo conocer? ¿Qué debo hacer? y ¿qué puedo esperar? Fundamentales cuestiones que aterrizan en el horizonte problemático del hombre, una antropología en sentido hábil. Análogo a esto, Kant en 1798, publica en efecto, Antropología en sentido pragmático. Considero entonces, que ambas filosofías de la moral, aristotélica y kantiana, cumplen un papel fundamental en el orden educativo, sólo resta exegetizar tal pensamiento en torno al universo pedagógico.

En nuestra sociedad venezolana, la educación es un elemento esencial de la política en acto. De hecho es uno de los cinco motores ideados por el ciudadano Presidente de la República Bolivariana de Venezuela, y para muchos en línea o en oposición a tal idea, también asume como preocupante, la educación en estos tiempos. La Filosofía, pues, juega un papel importantísimo en todo esto. Son muchas las aristas que se desprenden de este pretendido, pero es menester subrayar el manifiesto que en éste, tiene participación de uno u otro modo, el pensamiento ético del estagirita y la modelación Kantiana; es decir, que grado de bienestar trae para la educación el de motorizar de de tal modo la educación y que buena voluntad existe inhibida el quehacer político de nuestros tiempos. Sin duda el actuar moral es manifestado a través del desasosiego que manifestamos por los otros estableciendo un claro interés por lo que sucede y que nos obliga a establecer compromiso. Como hombre movido dentro del cosmos educativo, necesariamente establezco preocupación por dicho ambiente, y por ende discierno desde lo ético para establecer postura que pueden ir desde la indiferencia para unos, como a la par de lo pensado para otros. Es propio planearlo desde la visión ética de estos amplios sapienciales que han concretado filosóficamente, respondiendo a los problemas morales que ellos cuestionaron y que se hace hoy por hoy efectiva.

Para Aristóteles, como para Kant, la educación es tan importante. En el primero, basta con subrayar que además de ser una gran filósofo, fue de hecho, un gran educador, un maestro. De aquí el interés de sus ideas pedagógicas; sólo queda ensamblar con la realidad actual, su visión filosófica moral, con aquello que él denominó Ética a Nicomaco. Doy manifiesto de esto, puesto que la educación para el estagirita tiene una finalidad, como todo su pensamiento, él es el bien moral, consistente en la felicidad, que no hay que confundir con el placer, aunque éste sea una condición necesaria para aquella. Pero es de entender, desde luego, que el pensamiento ético de Aristóteles (Ética a Nicómaco. Libro II, VI) descansa en la predicación de la virtud, sobre todo la intelectual.

Hay que decir que toda virtud perfecciona la condición de aquello de lo cual es virtud y hace que ejecute bien su operación; por ejemplo la excelencia del ojo hace bueno al ojo y su función; asimismo la excelencia del caballo hace bueno al caballo y lo capacita para correr, para llevar al jinete y afrontar a los enemigos. Si esto es así, en todos los casos, la virtud del hombre será también el hábito por el cual el hombre se hace bueno y por lo cual ejecuta bien su función propia.

Esto desde luego ha de ser una competencia del arquitecto del espíritu, del conductor del hombre, del paidagogos del que habla Dilthey (1960), es decir, del maestro, el educador o en definitiva de la educación como tal. Es decir, perfeccionar la condición del hombre desde aquello que es mentado como dignidad concediendo nivel de perfección a su función como hombre. Es poner de manifiesto su actitud natural, su espíritu reflexivo y balancear sus decisiones entre el exceso y el defecto, es decir, la toma de decisión hasta llegar al punto medio de dicho. Aristóteles decía: En todo lo continuo y divisible es posible tomar más o menos o una cantidad igual y esto es desde el punto de vista de la cosa misma, y continúa en paralelamente ostentando: y lo igual es un término medio entre el exceso y el defecto (Op. Cit.). El estagirita llamó término medio a todo aquello que se diferencia de ambos extremos y que ocupa un espacio como tal, sin identidad alguna con lo manifestado en ambos. La educación desde luego ha de fortificar ello en los educandos, sobre todo en los momentos cruciales de su existir, precisamente cuando se trona disyuntiva su vida y ha de optar por calificar como tal su subsistencia en miras a una formación que va desde luego, en continuidad con lo aprehendido durante un cierto largo y significado trecho. El perfil de éste sujeto mediador entre el hombre mismo y la sapiencia, es decir, el carácter orientador merodea en otros escenarios menos en el suyo propio, puesto que no existe una formación como tal. Lastimoso decirlo, pero es así, no es poseedor de competencias a la par de lo que predica con su practicidad docente. Aquella virtud, que es considerada por el discípulo de Platón como la virtud por excelencia torna a no mostrarse en el plan de vida del sujeto de la educación. Ésta la virtud intelectual, la dianoética.

En otro orden de ideas, para Kant la educación es una estructura por el cual el hombre puede llegar a ser hombre, únicamente por medio de la educación, así lo reza L. Luzuriaga al hablar de La Pedagogía Idealista, referida a Kant (1967). El interés de este último, consiste en darle a la moral un fundamento autónomo, que la moralidad misma del hombre constituya el fundamento último y la fuente original de todas las normas morales, es decir, una concepción, una aplicación a la antropología o naturaleza humana, ello los imperativos categóricos; como también una filosofía práctica donde lo hipotético ocupa un vital status. Las facultades inferiores no pueden ser destruidas porque son ciegas (…) un ser que tiene libre albedrío no puede ser exclusivamente el hombre, sino también cualquier ser racional (…) la regla del uso de la libertad configura la filosofía práctica en general. Es decir, esta filosofía repleta de hipótesis sujeta, consecuentemente, reglas objetivas de la conducta autónoma. La filosofía práctica trata del uso del libre albedrío (…) con independencia de cualquier objeto.

Nuestra educación venezolana está en estos momentos, atravesando por un elemento conductor, trasformador; amén por el deseo último de patentizar esquemas propios para dicho sistema. Digo esquemas propios, por exponer la idea de la estructuración de un modelo ajustado a los paradigmas de la sociedad, la idiosincrasia, la religiosidad, la familia, entre otros. También vale subrayar, la perspectiva política, cuestión ésta inhibida dentro del cosmos educativo como elemento serio, dentro de lo que cabe señalar para unos, pedagógico en fin de formar conforme a una Idea paralela a los espíritus de tales visionarios y gestores sociales, que desde luego se mueven por las finalidades o la voluntad dictada desde la visceralidad y no la puesta en ejecución de la razón frente a los distintos imperativos, que categóricamente tienen pretendido, armonizar el aparato educativo de nuestra societas venezolana. Por citar ejemplos, tenemos la inclusión al sistema educativo, digo inclusión, como modo de incorporación de aquellos hombres y mujeres nada apegado a lo que se corresponde para aquellos que deben ejercer la docencia como profesión asistencial del estado, sino simplemente como finalidad absoluta de saciar la carencia de personal docente, cuando de cierto no lo es, en suma han de velar, si es por el fin, de academia (Cfr. Art. 104 C.N.) una actitud netamente práctica, es decir de voluntad en minúscula y nada pura, es decir, bajo las restricciones de la razón, propio a conseguir los anhelos, traducidos éstos como fines propios en sí mismo, sin importar los όδος a utilizar para alcanzar lo deseado. La sagacidad es la destreza en el uso de los medios respecto al fin universal de los hombres (2001), es decir, lo que me conduce a ser feliz, es aquello por lo que está establecido; esto acontecerá en el recto proceder de la sagacidad. La regla de la sagacidad se le exigirán dos cosas: determinar el fin mismo y, luego, el uso de los medios apropiados para conseguir ese fin. Aquí trata de mostrarse un Maquiavelo justificador de los medios conducente a los fines o al fin; la sagacidad es por lo tanto, una destreza para determinar tanto fin como el medio de alcanzarlo. Eso es pan diario de nuestro sistema educativo, más aún en la obtención de cargos, sean éstos administrativos, bien como gerentes institucionales como de aula, más aún éste segundo, no poseedor de una formación académica para moverse con competencias en el ejercicio de la docencia. Sin duda, el maestro, profesor, como se quiera aludir, ha de tener mérito para desde su espacio instruccional, exponer su ser moral; su interioridad queda descubierta en cada acción reiterada, su identidad y su consistencia profesional.

En tal sentido, la ética es un saber que propone reflexión, una deliberación de forma rigurosa, crítica y sistemática. Kant exterioriza su aliento, y ello lo vemos en sus obras, una de éstas apegada ciertamente, a la ética en cuanto tal, una extraordinaria realización no sólo filosófica, sino cumbre en la humanidad misma, es uno de los instantes en que el ser del hombre se ha elevado a su mayor altura; ésta la crítica de la razón práctica. Y desde luego un precedido histórico, las dos grandes éticas, la de Aristóteles y la de los Estóicos, aunque Kant, rigurosamente teoriza con profundidad. La ética kantiana saca a la luz la dimensión de los que muchos denominan Valores y finalidades subyacentes en las conductas, actitudes y opiniones; las analiza, sistematiza y orienta la acción desde el horizonte del deber ser. Ahora, como se analizaría, y por ende sistematizar u orientar los paradigmas humanos frente a las institucionalidades del estado venezolano, entre los más relevantes, la educación. ¿Por qué? Kant es un expositor constante de los imperativos en cuanto a categóricos sean o son, o deben ser y de hecho como figura a establecer el deber ser en el sujeto de manera tal que no distorsione el sentido antropológico. Kant no arranca desde el hombre, se interpela en función de postulados importantes para sí, la psicología, la metafísica y una teología para llegar a exponer al hombre como tal, su razón de ser desde lo moral. Imperativo es imperativo, pero subraya la competencia o el carácter que de estas se han de desprender. Hablamos de libertad y una libertad como derecho y fundamental. Pero podemos considerar que en el espíritu de la norma, exista no una categorismo sino por el contrario una cuestión hipotética, de allí lo que denomino interpretación, libertad desordenada para la praxis de la justicia, aplicabilidad del derecho, por decirlo de tal modo.

En la Crítica de la Razón Práctica (1977), Kant manifiesta que: el concepto de libertad es la piedra angular de escándalo de todos los empiristas, pero también la clave para los principios prácticos más sublimes de los moralistas críticos. La libertad en el hombre es ley natural, como fenómeno es consecuencia empírica, la unión de la causalidad como libertad es en la primera una mediación de la ley moral, y en segunda, la ley natural como tal. Ahora ¿qué papel juega en todo esto la razón? La ética, así vista en las orientaciones de la cátedra, es racional, porque presenta patrones por la cual guía una conducta. Hasta ahí, el imperativo categórico. El campo de la razón es el campo de la autonomía. Veamos:

Autonomía Voluntad (libertad)

Razón conducta.

Cuando la autonomía de la razón encuentra su límite postula lo ilimitado; se necesita lo ilimitado para que nuestra vida se pueda orientar. El uso teórico de la razón se ocupaba de objetos de la mera facultad del conocimiento (…) con el uso práctico de la razón (…) se ocupa de los motivos -en el sentido de fundamento objetivo- determinantes de la voluntad (Op. Cit. 1977) y continúa Kant en de los principios de la razón práctica pura: los principios prácticos son proposiciones que contienen una determinación universal de la voluntad que tiene bajo sí varias reglas prácticas. He aquí donde se coloca en juego la actitud del hombre frente a la moral, es decir, el evidente ejercicio de su capacidad deliberadora, donde por cierto, la conducta del sujeto toma la rienda en dicha, y donde la razón simplemente asume de la máxima lo que según su condición, sea válida o no solamente, para su voluntad.

En Aristóteles es el fin, pues todos hacen las demás cosas en vista de él. De modo que hay algún fin de todos los actos, éste será el bien realizable, y éstos si hay varios; puesto que parece que los fines son varios, algunos de éstos los elegimos por otros, como la riqueza, los instrumentos; que no son del todo perfectos, pero por lo mejor, parece encontrarse de entre esos alguno perfecto. Dentro de los curriculas de la educación superior venezolana, en las escuelas de formación de docentes, existe un área denominada Desarrollo Personal, ésta en miras a patentizar la razón absoluta del ser mismo, cuestión que se muestra desde luego con un perfil bastante antagónico en los escenarios en que el hombre es protagonista esencial y principal. Altarejos y otros (2004) a la hora de hablar de la dimensión fundamental de los códigos deontológicos y muestra la base fundamental del efecto pedagógico en éstos, manifiesta que el docente ha de velar por educar correctamente la personalidad de sus estudiantes. Decía que se mostraba antagónico, puesto qué garantía existe fehacientemente en un docens en relación a su personalidad y la formación de ésta en sus discípulos. Por ejemplo la libertad, la felicidad, la amistad, entre otros. Esto desde luego, es lo que denomina Kant, como ley apodíctica de la razón práctica, es decir, un imperativo convincente, decisivo, concluyente que determine en últimas la constitución del edificio sistemático del ser. Nuestro medio educativo ha inutilizado, debilitado el carácter con que está revestido el docente. Hoy se mueve más, no por el soplo divino, a esto llamo espíritu, sino por hálitos ajenos a su constitución formal, éstos la política y la misma religión. Kant pues, busca constituir la coronación de la razón pura y no pretender dejar en el abandono a lo que muchos denominan como conceptos, otros elementos verbales meros que debilitan por ende, proyectan la carencia del valor absoluto de éstos en función del ser mismo. Ya lo decían los antiguos, es necesario establecer y/o crear leyes políticas. No para mutilar el aliento de los hombres y mujeres, sino para configurarles con sus iguales. Ciertamente éstas han de regular el entorno social. Es un pretendido en armonizar, de configurar al hombre con el hombre desde el hombre. A estos Kant le llama imperativos, que han de ser considerados en este particular como categóricos.

Aquí es donde se explica el gran enigma que merodea sin cesar llegando a la invasión (aunque de moda) de los templos que desde antiguo el hombre ha erigido para cultivar el espíritu de las sociedades, para asentar la razón del ser desde el deber. Un pretendido ya patente de la desvirtuación del ser, y de la conformación absoluta del vivir a meras del vivir, errantes, sin sentido alguno. En este orden de ideas, Kant consideró oportuno hablarnos de ideas de la razón especulativa, entre ellas la libertad como idea brinca y es asumida como una ley moral, puesto que es la única que sabemos a priori la posibilidad, que sin inteligirla, porque es condición de la misma ley moral. No es pretender ver irreflexiones por lo que se considera por ahora como libertad en condición de la ley moral y que luego se soporte como la que adquirimos por vez primera conciencia de la libertad.

En el orden educativo hay que hacer valer, que la ética, como idea dominante dentro de los debates intelectuales, no es constitutiva de la condición humana; que la ética se deduce de la ontología o del ejercicio célebre de una epistemología. ¿El hombre consigue la circunstancia humana antes de ocupar el encargo por el otro hombre? La ética es una filosofía primera, que no tiene su fundación en la razón, sino en el encuentro cara a cara con el otro, esto implica responsabilidad infinita hacia el otro. Ya lo manifiesta Kant (1961) en su Crítica de la Razón Práctica Obra de tal suerte que la máxima de tu voluntad bien pueda servir al mismo tiempo como principio de legislación universal. La representación de un principio objetivo en cuanto que es constrictivo para una voluntad, denominada mandato de la razón y ésta; forma y mandato, llamada imperativo, es decir, fórmula que expresa la noción del deber ser. Visto desde el discípulo de Platón, dicha noción fundamental del ser en cuanto que Es, es la de ser feliz, y una felicidad estructurada desde el sólido terreno del bien. La vida Eudemónica para el estagirita, tendrá que ser un tipo de bien perfecto, cuestión teleológica, esto es un bien que persigamos por sí mismo, éste el bien supremo, entendido como aquello que se deberá asentar en algún tipo de actividad que le sea peculiar a su constitución, ésta la de conocer.

En tal sentido, el hombre zarandea su existencia, fuera de los patrones constitutivos de sí. Propio de él es el estructurar modelos de imperativos que se establecen como máximas en función de los otros y no en mi practicidad, es decir, no Obro de tal modo, sino, que expongo de tal modo, las máximas sólo ocupando una posición a priorística, justiciera, irresponsable propio del que pretende desvirtuar la conciencia de sus otros. No existe mandato alguno desde la razón, sino la obediencia a las ordenanzas provenientes de las vísceras, sin representación objetiva de sus principios. La felicidad, se logra y estabiliza como emoción mera, en éstos; terrenos inútiles, terraplenes débiles considerando por consiguiente, la infelicidad en la misma humanidad, y el despego de la razón, pretendiendo así estructurarla con posturas bastante visibles en la polis que no conllevan a ningún bien perfecto, por el contrario, a la desarmonía de entre los iguales. Claro, causa, causa elementos análogos a las primeras. Si lo que se ha exhortado, es vacío; lo propio a percibir, es vacío absoluto, nada en suma a los estatutos con figurativos del ser.

El libre albedrío, por tanto, debe estar fundado en una ley sobre mi actuación. Pero una máxima de garantía. Todos tenemos una misión que cumplir, ahora ante ésta, en mí como ser, ¿qué imperativo sólido existe en razón tal, paralela con lo que inhibido en mi juicio esencial, justifica y armoniza mi existir? Si en últimas no se mueve el hombre por su carácter deliberador, sino por lo que los supuestos imperativos ornamentados de categóricos, mutan al ser dentro del entorno, permitiendo a éste ser, en un no ser absoluto, ojo y con la existencia de la bendita Hermenéutica de la ley, cierto que adultera el espíritu de dicho imperativo. Conducción de un supuesto inteligir, donde todo conocimiento y toda elección tienden a algún bien.

En conclusión, la escuela ha de ser un sitio de aportación para sí en el sistema que definimos como democrático, sensible a lo que pasa en el orbe, donde se desafían los trances de dichas políticas, examinándolos críticamente (Kant) tratando de percibir sus causas reales desde un matiz integral e intercultural donde el intelecto (Aristóteles) conceda pleno bienestar por el conveniente saldo para actuar en su valor.


BIBLIOGRAFÍA.

  • Lorenzo Luzuriaga, (1967) Historia de la Educación y de la Pedagogía. Biblioteca Pedagógica. Edit.Losada, S.A. 7ª Edición, Buenos Aires.
  • Wilhelm Dilthey, (1960) Historia de la Pedagogía. Edit. Losada, 6ª Edición Buenos Aires.
  • J. Ferrater Mora, (2004) Diccionario de Filosofía. Editorial Ariel Filosofía. Barcelona – España.
  • Inmanuelle Kant. Crítica de la Razón Práctica.Traducción de J. Rovira Armengol. IV Edic. Edit. LOSADA S.A. Buenos Aires.
  • -------- Lecciones Éticas. Editorial Crítica 2001, Barcelona.
  • Francisco Altarejos y Otros. Ética Docente. Editorial Ariel Educación, Argentina, 2004.

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2. Install via Desktop Manager
Since not all handhelds support OTA, in this case, using "Application Loader" to install programs applies. Application Loader is one of the programs in the Desktop Manager which is used to load .alx or .ali file onto your handheld.
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Step 4: Click "Browse" button below the list, locate the .alx file from the dialog that opens and add it to the list.
Tip: Please ensure the .alx and .cod files are in the same folder, otherwise you will be warned that no additional applications designed for your handheld were found.
If they're in the same folder but the error still occurs, then check the version of your Desktop Manager and download the newest version.
Step 5: After the .alx file is added to the list, it has been checked and click "Next" button, then the application loader will add the Sudoku puzzle to your BlackBerry.
After the successful installation, ImTOO BlackBerry Sudoku will be loaded onto your BlackBerry.
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