A mestria socrática do cuidado de si e a formação como autoformação: um estudo com Michel Foucault

• Ano de defesa: 2018
• Autor(a) principal: Rossetto, Miguel da Silva
• Tipo de documento: Tese
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade de Passo Fundo; Faculdade de Educação – FAED; Brasil; UPF; Programa de Pós-Graduação em Educação
• Palavras-chave em Português: Diálogos; Teoria do conhecimento; Professores; Formação; Educação e Estado; CIENCIAS HUMANAS::EDUCACAO
• Link de acesso: https://repositorio.upf.br/handle/123456789/2371

The research presented aims to restore the figure of the master in the setting of human formation. It is intended to rethink its place in the challenge of forming for self-formation. An increasingly pressing challenge to the complexity of life in contemporary societies. To this end, mobilized by the way in which Michel Foucault treats in the Hermeneutics of the Subject the figure of Socrates, granting him the place of "master of self-care", the research seeks to expand and strengthen Socratic mastery from the contribution of other philosophers contemporaries. With Pierre Hadot, he finds the image of Socratic mastery as the founder of a philosophy as a way of life. In Hannah Arendt, the dynamics of the Socratic two-in-one intensifies the need to "think with oneself" to better live with the other. And with Jacques Rancière, he finds a strong criticism of Socratic mastery, which helps to understand the possible risks of a stultifying formative practice. In summary, these philosophical readings of Socratic mastery strengthened Foucault's self-care regarding the following aspects: the relevance of the role of dialogue in the processes of human formation; how the problems and situations of the subject's own life should be objects of dialogue; dialogue as an exercise of self over you; mastery of oneself by means of dialogical exercise. As a result, the knowledge obtained from the Socratic self-care is constituted as knowledge of spirituality that transfigures the self, as it results from the subject's own dialogical-reflexive activity. This allows for a specific mode of the relationship between truth and subjectivity distinct from the Cartesian model that prioritizes truth in itself as the transfiguration of the subject disappears. whis is behind, then, the resumption of the figure of the master of self-care in the processes of human formation is the reconstitution of the ethical-existential aspect of the self, lost when the epistemologization of the subject has crushed the ethical subjectification of the self. For this reason, the teacher is the one who prompts, through his dialogical practice of caring for oneself and the other, the human formation as a moment to experience oneself as an ethical subject of truth, for self-responsibility immediately blames the subject for his life. As the main result, the research intends to reassess the pedagogical space of the master, who, because of the peculiarity of his mastery, began to mobilize the disciple's self-formation.