Quineche Daniel Meza * Estimated
academic authorities of the University, sponsors of the Promotion, teachers, family and friends present:
Admission to the PhD has meant to all of us the encounter with philosophy . The problems of everyday life and the urgency of seeking solutions satisfactory to us are involved in practices characterized by easy solutions, immediate achievement, without considering future consequences. Today there is a belief that the introduction of new technologies of information and communication in the economy and education are sufficient to be in the currency pair in the hope that they depend on the solution of problems.
The problems are not solved just because it is formulated to act with the potential for success and the availability of resources. First of all, the problems of society, finally after human problems require a thorough reflection on the pros and cons of our actions. It is not just whether we like it or not, whether we can or not, whether we win or lose, whether we applaud or booing us. It is to choose paths that magnify humanity. Master Obdulio
Banda had the virtue of opening up the landscape of philosophical reflection, of how she has been developing at the same the major processes of change that have been occurring and continue to our puzzlement. Virtue was not only informative but also a new pedagogy that challenged us to think for ourselves, to contrast our views to that of great thinkers, to question our lightness and shallowness of thought and become more profound. Challenge still remains in us and put us in the way of innovation and creativity.
This encounter with philosophy is that we clarified the north and became the guiding light of research that we undertook in the course of national development problems, comparative educational policy, Development and evaluation of educational projects and Problems of National Education, with the academic tools that we provided the research seminars.
is no doubt that we were very attractive different approaches to the man, society, economy, education and development. But one of them very deep and permeated everything was very challenging. Express very clearly in the work of Emmanuel Mounier. Reason is that members of the promotion of education and economics doctorate decided to highlight their name so that each time we act, first think, reflect, we value our action and its consequences in man and society, aware of the historical moment in which we live.
Emmanuel Mounier, was born in Grenoble (France) in 1905, within a Catholic family. Three years studied philosophy with Jacques Chevalier and then moved to Paris. Being on the verge of a promising college career resigned his post as Professor of philosophy in these words: "... how to stick to a theoretical comparison, when Christ is maimed or enslaved by three-quarters of humanity? We must strike a balance between theory and praxis, at least, while mankind has not satisfied the necessities of life. "
In 1932, in the Pyrenean town of Font-Romeu, with Christian friends, founded the magazine Esprit (Spirit), which was the best European forum for debate between humanists believers and nonbelievers, and the movement "Third Force." Both groups (the magazine and the movement) had different ways of acting, though he was a team effort. He died very young, at 45, and their critical thinking and purpose has been captured in several works among which are: Community and personal revolution (1935), personal service Manifesto (1936), What is the staff? (1947), The little afraid of the twentieth century (1948), The Personalism (1949). The main strength
Mounier was to have linked his way of philosophizing with awareness of a crisis of civilization and daring to plan a new civilization (Redo the Renaissance) in its entirety. The latter, without knowing it, was the announcement of postmodernity. Jean-François Lyotard and Gianni Vattimo, leading theorists of postmodernity, began in the philosophy of Mounier.
Mounier philosophical thinking focuses on what it called "personnel" and that is a redefinition of the concept of man. The man is "person" as that is not hidden in the mass, or left to deny technology or fall into individualistic conceptual abstractions. In the words of Mounier: "A person is a spiritual being established as such by way of subsistence and independence of his being held this living for their adherence to a hierarchy of values \u200b\u200bfreely adopted, assimilated and lived by a responsible commitment and conversion constant, and unifies the entire business in the added freedom and develops creative acts to hit the singularity of his vocation. "
The person must be understood from a relational point of view: Meet two reciprocal presence allows each person is made. It is about the person I relate to the TU. It is in the community, in particular regarding communication with others, where the person really is. In this perspective, there is only person in the community. The community is very personal, a people person.
But more importantly, Mounier adds that "whoever has penetrated deeply in God, is capable of loving humanity. Some men love, and experience has proved so fertile that it I feel connected to each neighbor that crosses my path. "
"Person" and "love" are transcendental concepts and expression of the sacredness of life in Mounier's thought. It is in this sense that the staff has a deep commitment to teaching: it deals not only with love, but to educate for love and transcendence to a new humanity: Educating is not to do-and-us "better people", but "wake up" to the person. "By definition, a person is raised by a call not made by domestication."
personalism From this perspective challenges both capitalism and communism because in both cases the man is only part of the mass and contrasts them Christian Society as a community of people.
"depersonalized in each of its members, and thus depersonalized as a whole, the mass was characterized by a unique blend of anarchy and tyranny. By the tyranny of the anonymous, the most vexatious of all in that it hides all the forces, truly those nameless, that are coated with your personality. It tends to earth where the world of the proletariat, lost in the dreary bondage of large cities, the headquarters buildings of political conformism of the economic machine. It is to the mass which slides a liberal democracy and parliamentary democracy forgetful that was originally a claim of the person. "
Mounier was a defender of democracy as the basis for any political and social:" We call all the superlatives democracy and superlatives you want, not to be confused with their tiny counterfeiting scheme that rests on the people who constitute the community social. So yes, we stand for democracy. We add that, diverted from its origins through its early ideologues, then strangled in her own crib in the world of money, this democracy has never been done in practice, but only in the mind. "
In this new democracy, the State plays a Mounier explained the role and function with these words: "The state is a spiritual community, or corporate entity in the strict sense of the word. It's not about the country, or on the nation, not-a-sake of the people. It is a tool for companies, and through it with them if necessary, to serve the people. Artificial device and subordinate, but necessary. "
Mounier is always in mind the commitment as one of the fundamental qualities of the person. But commitment period as an expression of freedom. To be free is to do. There is no freedom in man but in the performance of a compromise and no compromise on the man but released. Freedom yes, but under conditions. The condition that there is freedom is that people are people and only if there are links of love. And no one loves his neighbor more than his life for him. Freedom requires the presence in the struggle: I am present. There is a freedom of abstention, but commitment.
Those who today are about to choose the degree of Doctor of Education and Economics, at the time when our country is becoming more attractive to investment and efforts are made to the export of value-added goods is the mainstay of the national economy, which in turn requires raising educational levels and free people from poverty to almost a third of it, and to ensure continuity and improvement of democratic governance express:
- We assume the central thesis of Emmanuel Mounier that man is primarily the only person in community, a rapport with others, imbued with values.
- agree with him that the exercise of our freedom is expressed in the commitment to follow forjando una sociedad más justa y solidaria.
- Nos reafirmamos junto con él en que educar no es domesticar sino despertar personas, promover el desenvolvimiento y expresión de todas sus capacidades en un marco de respeto a la persona humana.
- Y, nos ponemos en el camino de “rehacer el Renacimiento”, remontando el discurso de la modernidad para enunciar una promesa de vida colectiva que esté afincada en la reconciliación con nuestra diversidad cultural y en la reconciliación con el entorno. Es el momento del “derecho a la diferencia” y el “derecho a la pertenencia cultural”, dos derechos que se condicen difícilmente con el discurso igualitario y culturalmente desvinculado del proyecto of Renaissance modernity. It is also the time of the responsibility for the environment, which is alien to the unlimited exploitation of nature, unlimited progress of the project of modernity. It's time to take multiculturalism as central not only the educational system but of all human relationships.
Thank you for your attention.
* Speech delivered on 14/01/2011 during the graduation ceremony for 2009-2010 Promotion and Education Ph.D. in Economics from the Graduate School "Luis Cervantes Liñán" of the Universidad Inca Garcilaso de la Vega in Lima.
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