<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2238-121X</journal-id>
<journal-title><![CDATA[Comunicações]]></journal-title>
<abbrev-journal-title><![CDATA[Rev. Comunic.]]></abbrev-journal-title>
<issn>2238-121X</issn>
<publisher>
<publisher-name><![CDATA[Universidade Metodista de Piracicaba]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2238-121X2015000200111</article-id>
<article-id pub-id-type="doi">10.15600/2238-121X/comunicacoes.v22n2p111-122</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[O ESCLARECIMENTO E A EDUCAÇÃO EM ADORNO E HORKHEIMER]]></article-title>
<article-title xml:lang="en"><![CDATA[Enlightenment and Education in Adorno and Horkheimer]]></article-title>
<article-title xml:lang="es"><![CDATA[La Ilustración y la educación en Adorno y Horkheimer]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[SANTOS]]></surname>
<given-names><![CDATA[TIAGO SOARES DOS]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
<xref ref-type="aff" rid="A a"/>
<xref ref-type="aff" rid="A02"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[ECKSTEIN]]></surname>
<given-names><![CDATA[LUIZ CARLOS]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
<xref ref-type="aff" rid="A a"/>
<xref ref-type="aff" rid="A04"/>
</contrib>
</contrib-group>
<aff id="A01">
<institution><![CDATA[,Instituto Federal do Paraná  ]]></institution>
<addr-line><![CDATA[Toledo PR]]></addr-line>
<country>Brasil</country>
</aff>
<aff id="A02">
<institution><![CDATA[,Universidade Estadual do Oeste do Paraná  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Brasil</country>
</aff>
<aff id="A03">
<institution><![CDATA[,Instituto Federal do Paraná  ]]></institution>
<addr-line><![CDATA[Cascavel ]]></addr-line>
<country>Brasil</country>
</aff>
<aff id="A04">
<institution><![CDATA[,Universidade Tuiuti do Paraná  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Brasil</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>12</month>
<year>2015</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>12</month>
<year>2015</year>
</pub-date>
<volume>22</volume>
<numero>2</numero>
<fpage>111</fpage>
<lpage>122</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S2238-121X2015000200111&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S2238-121X2015000200111&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S2238-121X2015000200111&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[RESUMO O presente artigo apresenta o conceito de esclarecimento presente na obra Dial&#233;tica do esclarecimento, de Theodor Adorno e Max Horkheimer (1985). Os autores argumentam que o esclarecimento tem a fun&#231;&#227;o de promover os homens &#224; condi&#231;&#227;o de senhores da natureza, dominando-a e submetendo-a conforme seus interesses e necessidades. As ideias desenvolvidas pelos pensadores abordam, de modo dial&#243;gico e comparativo, a quest&#227;o entre o esclarecimento moderno e os mitos. A conclus&#227;o oferecida pelos frankfurtianos &#233; de que o mito j&#225; possu&#237;a car&#225;ter esclarecedor diante da natureza e que o esclarecimento moderno apropriou-se das verdades m&#237;ticas preestabelecidas, angariando sobre seu discurso o crit&#233;rio &#250;nico de veracidade dos objetos. Esse discurso imperante &#233; poss&#237;vel por meio da pretensa neutralidade e objetividade cient&#237;fica que parecem ocupar espa&#231;o metaf&#237;sico e religioso no ide&#225;rio social. A proposta de supera&#231;&#227;o desse poderio hegem&#244;nico da ci&#234;ncia moderna &#233; poss&#237;vel por meio de uma educa&#231;&#227;o cr&#237;tica. A teoria cr&#237;tica da educa&#231;&#227;o entende que o sujeito insere-se em um mundo dado. Entretanto, deve o sujeito colaborar ativamente na constru&#231;&#227;o do mundo em que vive, tornando-se, assim, a ant&#237;tese operante na edifica&#231;&#227;o e transforma&#231;&#227;o da sociedade existente. Para que essa inser&#231;&#227;o dial&#233;tica aconte&#231;a, o sujeito precisa compreender a estrutura social existente. Por isso, faz-se necess&#225;ria uma educa&#231;&#227;o que n&#227;o promova unicamente a reprodu&#231;&#227;o dos saberes existentes, mas que sensibilize e estimule novos conhecimentos e interpreta&#231;&#245;es a respeito dos fatos, para que uma nova ordem social se estabele&#231;a. Tal necessidade deve pensar o educador e o educando em uma perspectiva que emancipe todos os envolvidos, que evite a normaliza&#231;&#227;o da barb&#225;rie e que instigue &#224; reflex&#227;o e &#224; constru&#231;&#227;o de cidad&#227;os mais justos, igualit&#225;rios, emancipados e aut&#244;nomos.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[ABSTRACT This paper presents the concept of enlightenment found in the work Dialectic of Enlightenment, by Theodor Adorno and Max Horkheimer (1985). The authors argue that enlightenment serves to lead men to the status of masters of nature, dominating and submitting it according to their interests and needs. The ideas developed by these thinkers dialogically and comparatively address the issue of modern enlightenment and myths. The conclusion offered by these members of the Frankfurt School is that myth already had an enlightening character as to nature and that modern enlightenment has appropriated the pre-established mythical truths, raising its speech on the sole criterion of the truth of objects. This prevailing discourse is possible through the supposed neutrality and scientific objectivity that seem to occupy a metaphysical and religious space in social ideals. The proposal for overcoming the hegemonic power of modern science is possible by means of a critical education. The critical theory of education understands that the subject is inserted within a given world. However, the subject must actively collaborate in the construction of the world in which he lives, thus becoming the antithesis working in the construction and transformation of the existing society. In order to this dialectic insertion to happen, the subject must understand the existing social structure. Therefore, it is necessary that education not only promotes the reproduction of the existing knowledge, but sensitizes and stimulates new knowledge and interpretations of the facts, so that a new social order is established. This need should consider the teacher and the student in a perspective that emancipates all those involved, prevents the normalization of barbarism, and instigates the reflection and creation of righteous, equal, emancipated, and autonomous citizens.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[RESUMEN Este art&#237;culo introduce el concepto de ilustraci&#243;n presente en la Dial&#233;ctica de la ilustraci&#243;n, de Theodor Adorno y Max Horkheimer (1985). Los autores argumentan que la ilustraci&#243;n tiene la funci&#243;n de promover los hombres a la condici&#243;n de se&#241;ores de la naturaleza, la dominando y la sometiendo como sus intereses y necesidades. Las ideas desarrolladas por los pensadores discuten, de modo dial&#243;gico y comparativo, la cuesti&#243;n de la ilustraci&#243;n moderna y los mitos. La conclusi&#243;n ofrecida por los frankfurtianos es que el mito ya ten&#237;a car&#225;cter esclarecedor sobre la naturaleza y la moderna ilustraci&#243;n se apropi&#243; de las verdades m&#237;ticas preestablecidas, imponiendo sobre su discurso el criterio &#250;nico de veracidad de los objetos. Este discurso frecuente es posible a trav&#233;s de la supuesta neutralidad y objetividad cient&#237;fica que parecen ocupar espacio metaf&#237;sico y religioso en los ideales sociales. La propuesta de superaci&#243;n de este poder&#237;o hegem&#243;nico de la ciencia moderna es posible a trav&#233;s de una educaci&#243;n cr&#237;tica. La teor&#237;a cr&#237;tica de la educaci&#243;n considera que el sujeto es parte de un mundo dado. Sin embargo, el sujeto debe colaborar activamente en la construcci&#243;n del mundo en el que vive, volvi&#233;ndose as&#237; la ant&#237;tesis operativa en la construcci&#243;n y transformaci&#243;n de la sociedad existente. Para que esta inserci&#243;n dial&#233;ctica se produce, el sujeto necesita comprender la estructura social existente. Por lo tanto, es necesario una educaci&#243;n que promueva no s&#243;lo la reproducci&#243;n de los conocimientos existentes, sino que cree conciencia y estimule nuevas percepciones e interpretaciones sobre los hechos, para que se establezca un nuevo orden social. Tal necesidad debe pensar el educador y el educando en una perspectiva que emancipe todos los involucrados, que evite la normalizaci&#243;n de la barbarie y que estimule la reflexi&#243;n y la construcci&#243;n de ciudadanos m&#225;s justos, igualitarios, aut&#243;nomos y emancipados.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[ESCLARECIMENTO]]></kwd>
<kwd lng="pt"><![CDATA[EDUCAÇÃO]]></kwd>
<kwd lng="pt"><![CDATA[FILOSOFIA]]></kwd>
<kwd lng="en"><![CDATA[ENLIGHTENMENT]]></kwd>
<kwd lng="en"><![CDATA[EDUCATION]]></kwd>
<kwd lng="en"><![CDATA[PHILOSOPHY]]></kwd>
<kwd lng="es"><![CDATA[ILUSTRACIÓN]]></kwd>
<kwd lng="es"><![CDATA[EDUCACIÓN]]></kwd>
<kwd lng="es"><![CDATA[FILOSOFÍA]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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</back>
</article>
