Educação e humanismo real: uma proposta no ventre do capitalismo tardio (provisório)​​

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Universidade Federal de Goiás


The stage of development we have reached as humanity is not satisfatory in terms of humanization, and it brings perplexity when we compare the level of satisfaction of people’s needs with the development of technique (ADORNO; HORKHEIMER, 198), because the sufferings that afflict us, especially the psychic ones, constant target of domination processes of the subjectivity by the objective universe (ADORNO, 1995b), are increasingly common facts, although their capitalist executioners are not clearly revealed “(…) loaded with ideological processes that lead to lies and alienation and, consequently, to adaptation to the social context of violence and cultura blindness” (TERRA, 2021b, p. 142). If, on one hand, this scenario has in the mainstream media one of its main elements of support, because the disclosure of the facts “(…) dispenses men from the process of knowledge by itself, as well as the idea that, to know and experience, it is enough to see, watch a certain program, that is, it is enough to cosume autonomousy” (ZANOLLA; PONTES, 2021, p. 80), on the other hand, the facts disseminated by the media are 1 Categoria em elaboração que pretende se constituir de elementos do humanismo e da educação crítica Adorniana. articulated to a managed culture (ADORNO; HORKHEIMER, 1985), and to an education for adaptation to the existing (ADORNO, 2003a). In this way, people’s physical and mental compromises are intensified to intense levels. To mitigate this suffering, to debar (ADORNO, 2003b) is something urgent and, for this motivation, the dissimilar humanism is proposed as a category that aims to constitute itself from arguments materiazlied in the ethical side of humanism, and the critical theory of sociedty, especially Adornian; articulating education and culture for the need of resistance to the state of real barbarism sustained by the administered rationality, which maintains the ‘transcendental human being’ as an ideal type of unreason (ADORNO, 1995a). To this end, and education for resistance to the existing is proposed, and, in effect, a culture for more human relations notes that outline the horizon that guides this dissimilar humanis. The term dissimilar is used by Adorno in some of his works. In negative dialectics, in one of the passages where this term is used, dealing with Being and beings, Adorno refers to “(...) the Greek dispute about whether it is the similar or the dissimilar that knows the similar (...)” (ADORNO, 2009, P 131), and goes on to state that the thesis that only the similar can know the similar, for the theory of knowledge would produce, in effect, “(...) the false consequence that the object is the subject. Traditional philosophy claims to know what is unlike, insofar as it makes it similar to itself, despite only really knowing itself” (ADORNO, 2009, p 131). The term dissimilar refers to the idea of non-identical, which appears in an illuminating way in another work by Adorno. “As truly non-identical, the object is the further removed from the subject, the more the subject constitutes the object” (ADORNO, 1995a, p 196). Subject and objects are not opposed, they are not identical, subject and object are constitutive, they are non-identical. (ADORNO, 1995a).



PAULA, W. M. Educação e humanismo real: uma proposta no ventre do capitalismo tardio (provisório)​​. 2022. 137 f. Tese (Doutora em Educação) - Universidade Federal de Goiás, Goiânia, 2023.