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1 Doutor em Educaรงรฃo: Histรณria e Filosofia da Educaรงรฃo pela Universidade Estadual de Campinas. Professor de Filosofia da Educaรงรฃo na Universidade Federal de Uberlรขndia. Contato: danelon@faced.ufu.br
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De fato, o voto dos relatores โ aprovado por unanimidade pela Cรขmara de Educaรงรฃo Bรกsica em 07 de julho de 2006 - define nos seguintes termos: โ Diante do exposto, e nos termos deste parecer, votamos para que se altere a redaรงรฃo do artigo 10 da Resoluรงรฃo CNE/CEB nยบ 3/98 que instituiu as Diretrizes Curriculares Nacionais do Ensino Mรฉdio, especificamente: b) que sejam incluรญdos os ยง 3ยบ e 4ยบ no artigo 10 da Resoluรงรฃo CNE/CEB nยบ 3/98, com a seguinte redaรงรฃo: ยง 3ยบ - No caso de escolas que adotarem organizaรงรฃo curricular estruturada por disciplinas, deverรฃo ser incluรญdas as de Filosofia e Sociologia. ยง 4ยบ - Os componentes Histรณria e Cultura Afro-Brasileira e Educaรงรฃo Ambiental serรฃo, em todos os casos, tratados de forma transversal, permeando, pertinentemente, os demais componentes do currรญculoโ . (Parecer CNE/ CEB nยบ 38/2006)
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É interessante observar que a interrogação sobre si mesma ĂŠ um posicionamento tipicamente filosĂłfico que, talvez, nĂŁo encontremos em outras ĂĄreas de saber. Nesse sentido, nos Parâmetros Curriculares Nacionais do Ensino MĂŠdio/CiĂŞncias Humanas e suas Tecnologias, encontramos esta tese: “NĂŁo por acaso, como se apontou no inĂcio, o aluno do Ensino MĂŠdio faz perguntas a respeito da ‘utilidade’ da Filosofia. AquĂŠm disso, no entanto, a questĂŁo mais elementar ĂŠ a qual retorna com particular insistĂŞncia (talvez porque a mais intrigante) ĂŠ: ‘o que ĂŠ Filosofia?’ Naturalmente que tambĂŠm nĂŁo ĂŠ mero acaso que o professor de Filosofia tenha, em geral, dificuldades em respondĂŞla satisfatoriamente, suposto que ele nĂŁo se limite a repetir essa ou aquela definição mais ou menos clĂĄssica. Na verdade, o que ĂŠ Filosofia constitui-se, hoje, mais do que nunca, num problema filosĂłficoâ€?. (Parâmetros Curriculares Nacionais do Ensino MĂŠdio/CiĂŞncias Humanas e suas Tecnologias, p. 46) Sobre isso, na parte Conhecimentos de Filosofia das Orientaçþes Curriculares Nacionais para o Ensino MĂŠdio, encontramos um retorno a esta mesma problemĂĄtica, em si, filosĂłfica: “Se a questĂŁo ‘o que ĂŠ FĂsica?’ nĂŁo ĂŠ exatamente um problema fĂsico, a questĂŁo ‘o que ĂŠ Filosofia?’ ĂŠ talvez um primeiro e recorrente problema filosĂłfico, e a ela cada filĂłsofo sempre procurarĂĄ responder baseado nos conceitos pelos quais elabora seu pensamentoâ€?. (Orientaçþes Curriculares Nacional para o Ensino MĂŠdio – CiĂŞncias Humanas e suas Tecnologias, p. 21) NĂŁo obstante os documentos oficiais, a pergunta “o que ĂŠ Filosofiaâ€?, ou seja, a especificidade da Filosofia foi enfrentada pelos filĂłsofos como um problema filosĂłfico. Encontramos, de fato, na historiografia filosĂłfica, profĂcuas reflexĂľes sobre esse problema, a qual voltaremos mais adiante. 4 Conforme CERLETTI, 2003a, p 61 e seg. A mesma tese de se tomar o ensino de Filosofia como um problema de cunho filosĂłfico, ĂŠ encontrado em OBIOLS (2002, p. 100), quando afirma: “Devemos ajustar contas com as posiçþes que menosprezaram o ensino de filosofia. NĂŁo hĂĄ motivo algum para desprezar a prĂĄtica do ensino de filosofia nem para considerĂĄ-la com o ‘mal menor’. Pelo contrĂĄrio, o ensino de filosofia pode ser um ato de produção filosĂłfica. Ensinar filosofia nĂŁo ĂŠ apenas ‘falar’, nem no ensino de filosofia fala apenas o professor, senĂŁo que hĂĄ um diĂĄlogo com os estudantes e com a filosofia mesmaâ€?. 5 Sobre isso, as Orientaçþes Curriculares para o Ensino MĂŠdio/Filosofia sinalizam, muito brevemente e sem o aprofundamento que a questĂŁo requer que a metodologia para o ensino de Filosofia tenha sua especificidade Ă luz da especificidade da filosofia: “Assim, uma metodologia para o ensino da Filosofia deve considerar igualmente aquilo que ĂŠ peculiar a ela e o conteĂşdo especĂfico que estarĂĄ sendo trabalhadoâ€?. (OCN/Filosofia, p. 36)
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“Em conseqßência, o professor nĂŁo pode ser treinado em uma sĂŠrie de destrezas ou habilidades para o ensino de uma matĂŠria que apenas conhece, senĂŁo que tem que ser alguĂŠm capaz de realizar alguma produção ou prĂĄtica em sua disciplina, e deve ser formado em princĂpios que lhe permitam enfrentar criticamente sua prĂłpria prĂĄtica docenteâ€? (OBIOLS, 2002, p. 116). 7 Sobre isso, indico, por exemplo, a conferĂŞncia pronunciada por Heidegger em 1955, intitulada “O que ĂŠ isto – a Filosofia?â€?, em que trataremos de forma mais amiĂşde adiante; a obra “O que ĂŠ a Filosofia?â€? de Deleuze e Guatarri; e “Que Filosofia?â€? de Jose Ortega e Gasset. Nesses textos, entre outros que poderĂamos citar, encontramos reflexĂľes filosĂłficas, de profundidade singular, que enfrentam e procuram responder o problema acerca da identidade da Filosofia.
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Mario Ariel G. Porta, em A filosofia a partir de seus problemas, caminha nessa mesma direção, atribuindo a especificidade da Filosofia à sua atividade racional: “A filosofia não é outra coisa que a consumação plena da racionalidade. Uma razão que não culmine em filosofia é uma razão mutilada; um discurso filosófico irracional, uma contradição em termos”. (PORTA, 2002, p. 42) A partir dessa afirmação, irá caracterizar as especificidades da Filosofia a partir do exercício racional como esclarecimento, intersubjetividade, algoritmo e reflexividade. (PORTA, 2002, p. 44-49)
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9 Conforme afirmação de Heidegger: “A questĂŁo de nosso encontro (a conferĂŞncia intitulada O que ĂŠ isto – a filosofia?) refere-se Ă essĂŞncia da filosofiaâ€?. (HEIDEGGER, 1974, p. 214. Entre parĂŞnteses ĂŠ meu). 10 Essa especificidade da Filosofia ĂŠ manifestada por Nietzsche numa nota Ă Genealogia da Moral (1988, p. 55), em que afirma: “Tendo em vista tal possibilidade, propĂľe-se a questĂŁo seguinte; ela merece a atenção dos filĂłlogos e historiadores, tanto quanto a dos profissionais da filosofia Que indicação fornece a ciĂŞncia da linguagem, em especial a pesquisa etimolĂłgica, para a histĂłria da evolução dos conceitos morais?“. Essa vinculação da atividade filosĂłfica com a linguagem defendida por Nietzsche ĂŠ esmiuçada por Foucault em As palavras e as coisas, bem como a estreita relação entre a filosofia e genealogia ĂŠ discutida por Foucault no texto Nietzsche a genealogia e a histĂłria e por Eric Blondel em As aspas de Nietzsche: filologia e genealogia. 11 É a tese principal densamente argumentada por Deleuze e Guatarri na obra O que ĂŠ Filosofia?. A partir da definição de que o apenas a Filosofia produz conceitos, esses autores definem a especificidade da Filosofia como a arte de criar e fabricar conceitos. No bojo dessa tese, o professor SĂlvio Gallo apresenta, em vasta produção bibliogrĂĄfica, um ensino de filosofia como produção conceitual. Trata-se, entĂŁo, de outro registro em torno da especificidade da filosofia. 12 Particularmente em A ideologia alemĂŁ e Manifesto do partido comunista.
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Cadernos CEDES, vol. 24, n° 64, set./dez. 2004. Dossiê A Filosofia e seu ensino, p. 285-303.
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A referรชncia dessa crรญtica de Nietzsche direciona-se para a universidade alemรฃ, particularmente ao projeto de universidade, voltado para a formaรงรฃo do tรฉcnico, instituรญdo por Bismarck, porรฉm, o alerta cabe, acreditamos, de forma contundente para o processo de institucionalizaรงรฃo da filosofia no ensino mรฉdio atravรฉs dos documentos oficiais por nรณs discutidos.
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