From Instrumental Guidance
to Transcendental Human Action
“Today, Educational
Guidance needs to overcome
instrumental psychologist
reductionism,
to devote himself to more
transcendental matters of Human Life,
returning to
philosophy as a basic source of education and culture ”.
A. Brunal
Abstract
. “Transitional Guidance for the Ethical
Sense of Life” (M.O.T.S.E. V), is a Latin American model of
theoretical-applied Educational Counseling, with an existential, pedagogical
and biopsychosocial vision of Educational Guidance, with an existential approach
and with interdisciplinary epistemological basis of human sciences [Philosophy,
Educational Sciences: Pedagogy, Psychopedagogy), Sciences Social: Sociology,
Social Work, Health Sciences: Psychology] and is paradigmatically structured on
the theory of development at the human scale of the Chilean economist Manfred
Max-Neef It is proposed to perform in an ecological, synergistic, ethical,
sustainable and self-determined way, the needs axiological-existential of the
theory in mention: Subsistence, Protection, Affection, Identity, Freedom,
participation, Creation, Recreation, Understanding, (Aggregates: Communication
and Spirituality), of Latin American educational communities characterized from
baselines established with base in risk maps and potentialities of the
Orientants that constitute these communities. It assumes a transitional approach that re-elaborates the
concepts of D.Winnicot applied to the educational field (emphasis on
transitions between academic cycles).
Keywords: Human
Development, Existential dimensions, Sense of life, Axiological-existential
needs.
This model is
currently being designed, implemented and evaluated by the research team of the
Latin American magazine of Guidance and Human Development. “OrientAcción” of
the Latin American Network of Guidance Professionals (RELAPRO). Based on eleven
(11) surveys applied to retired and practicing Latin American Counselors from
different Latin American countries between 2005 and 2020, it builds fundamental
operational definitions such as:Consciousness Emotional, Aptitudinal Critical
Consciousness, Educational Guidance, Areas of Guidance, Vocational /
Professional Guidance Socio-occupational Guidance, Guidance for the Development
of Moral Consciousness, Guidance for Life as a Couple (Affectivity and
Sexuality). Guidance for Life in Family, Guidance for Community Life, Guidance
for the formation of Collaborative Groups, Assertive Alterity, “Empathic
Leadership.
The Latin American model,
anchor these concepts in three main branches or axes of action derived from the
existential dimensions proposed by Max-Neef.1. HAVE. Guidance for
Intrapersonal Life (Psychological axis) - Intrapersonal consciousness.2. DO.
Guidance for Academic / Work Life (Pedagogical axis) -Academic /
Professional Consciousness and3. BE. Guidance for Life in Community
(Sociological Axis) -Moral Consciousness, which tends towards the Sense of Life
in Community.Keywords:Human Development, Existential dimensions, Sense of life,
Axiological-existential needs.The three axes raised come together in the
ethical construction of the social BEING (person) and focuses on the
synergistic, ecological, ethical, solidary and sustainable realization of all
the axiological needs of the human being. In each of these axes, pedagogical
actions are developed aimed at realizing these needs through programs and
projects understood as synergistic satisfiers. Baselines With the purpose of
evaluating the level of development in each of the proposed needs, social and
pedagogical research actions (risk and potential maps) are carried out, which
allow the construction of operational baselines for the design, implementation
and evaluation of said programs. .In this model it is understood as the main
objective and object of study of the Educational Guidance , the pedagogical
advice critical to the fundamental axiological-existential phenomenon:
Construction of the Meaning of Life ”, therefore it raises as fundamental
principles for the development of the guiding practice. following 12
postulates:
Postulate 0.
"All life is sacred." Including human life
This postulate is considered as the essential
foundation of the model, as it refers to the worldview that is assumed with
respect to life as a basic biopsychosocial and spiritual phenomenon, capable of
generating astonishment as a potential capacity to understand and assume in a
transcendental and transversal way all other phenomena that it entails.
In the following table it is expressed in the
vertical axis (by Kohlberg's theory of moral development increased with the
subconventional level, Brunal, 2014l) said attitudinal continuum from
Subconventional-Vulgarizing levels to the high levels of altruistic /
sublimatory and utopian thinking, mainstreaming along the deontological axis,
thereby producing four (4) large evaluative subfields by tendency to
self-determination or by tendency towards social determinism.
SUBLIMATION
AND / OR SOCIALIZING SACRALIZATION OF THE SENSE OF LIFE
(Utopist / Altruistic / Idealistic Thought)
|
|
SELF-DETERMINATION / SELF-DETERMINISM
(Want to be)
|
SOCIAL
DETERMINISM
(Duty)
|
POST-CONVENTIONAL
LEVEL
Good is
done because it is believed in the validity of universal moral principles and
there is a sense of personal commitment to them.
|
|
The good
is done by a sense of obligation to the social contract, which leads to
adjustment to the law because it guarantees the good and protection of all.
|
|
CONVENTIONAL
LEVEL
Good is done
to keep the institution going and avoid chaos.
|
|
Functional
Moralism Good is done to satisfy the need to feel a good person before your
eyes and before others. Good is also done to maintain the rules and authority
that support typical good behavior.
|
|
Relativistic Individualism Self-interests are followed and the
interests of others are recognized.
|
|
PRE-CONVENTIONAL
LEVEL
Good is
done to avoid punishment that can be granted by authorities that have higher
power
|
|
INDIVIDUALIST SUBCONVENTIONAL
LEVEL Brunal (2014)
Legal and
/ or social conventions are not taken into account. It is acted upon based on
personal economic interests that are consistent or not, with the moral
demands of society.
|
|
Vulgarizing
and / or Nihilistic Materialist Thought
|
|
Individualistic
Vulgarization of the Meaning of Life
|
|
Postulate No. 1
Structured and Proactive Social Constructionism.
It is not enough to seek the meaning of life.
It is necessary to build it socially.
"You have to give meaning to life,
for the very fact that it is meaningless. ”
Henry Miller
Starting from the principles of social constructionism
and proactivity, in this model the phenomenon of construction of a sense of
life is understood as a non-contemplative active bio-psychosocial process,
which involves the existential dimensions proposed by Max Neef in a summative
and structural way, Having , Do and Be, which converge on the dimension of
"Being" from the perspective of Ortega y Gasset [1](Becoming).
Construction of
Ethical, Synergistic, Ecological, Self-Determined and Sustainable
Life Projects
|
|
BEING
|
TO HAVE
|
What kind of person
you want to
be:
Who I want to be?
|
·
Attitudes that need to be developed
to build life projects
·
Emotions that need to be channeled
to build ethical,Synergistic,
Ecological,
Self-Determined
and sustainable life
projects,
.
|
BE / Live / Belong
|
TO DO
|
• Institutions,
associations to which
you need to belong
to build
ethical, Synergistic,
ecological,
Self-Determined
and Sustainable life.
projects
·
Places where
you need to migrate.
|
·
•Skills
(potentialities)
That need to be developed
to build Ethical,
Synergistic,
Ecological,
Self-Determined
and Sustainable life projects
|
Postulate
No. 2/12
Worldviews
To build a sense of life, it is necessary to confront in itself the
world views (general conceptualizations of "Life"), as possible
attitudes towards life in relation to the community, in the conceptual
continuum constituted between Sublimation and Self-determined Vulgarization or
socially determined.
Among the worldviews that are considered fundamental to study in the
academic field, are:
1. Agnosticism: Philosophical doctrine that considers the notion of
absolute and, especially, the nature and existence of God and, in general, of
everything that cannot be experienced or demonstrated by science inaccessible
to human understanding.
2. Altruism: Tendency to seek the good of people in a selfless way, even
at the expense of self-interest.
3. Austerity: Living with simplicity and moderation.
4. Self-determinism: "I decide independently my future even against
what others think."
5. Cynicism: Provocative and irreverent rejection of the social
conventions of morality commonly accepted.
6. Conformism: Attitude of the person who readily accepts any public or
private circumstance, especially when it is adverse or unfair.
7. Defeatism: Attitude of defeat in the face of life's circumstances
(learned hopelessness).
8. Social Determinism: Personal belief that social conditions do not
change despite personal efforts.
9. Skepticism: Suspicion, disbelief or lack of confidence in the truth
or effectiveness of a thing.
10. Egocentrism (Individualism): Worrying only about what happens on a
personal level without compromising with the needs of others.
11. Stoicism: The good is not in the external objects, but in the wisdom
and mastery of the soul, which allows freedom from the passions and desires
that disturb life.
12. Fatalism: A way of thinking that considers that events cannot be
avoided, because they are subject to a superior force that governs the world,
and that it is impossible to change destiny.
13. Frivolity: Superficiality in addressing the great conflicts of life
14. Hedonism: Tendency to seek pleasure and well-being in all areas of
life.
15. Idealism: The world of life is built based on proactive ideas
that can be materialized through short, medium and long term projects.
16. Legalism: Critical compliance with orders, moral and legal norms.
17. Materialism: Give high value to material things, such as money or
property.
18. Petty: Manage personal or public resources in a scarce or
insufficient way for the intended purposes.
19. Narcissism: Living contemplating oneself instead of taking a look at
what is going on around.
20. Nihilism: "It is not worth the effort required to build life
projects to obtain unsatisfactory results."
Intrapersonal-Interpersonal Consciousness (worldviews). Dimension of
having.
The study of these worldviews and all their possible combinations can be
decisive in the process of building personal and community sense in relation to
the construction of life projects.
It is possible to build “Life Sense”, developing “Intrapersonal
Consciousness” in relation to living together not only in functional terms, but
taking into account the human needs involved (Understanding, subsistence,
Protection, Affection, Identity, Freedom, Creation, Recreationioicat, Comunication. Espirituality) and their types of
satisfiers.
Postulate
No. 3. Principle of "Transitionality." (D. Winnicott)
The construction of the Meaning of Life implies a
transitional process both in social life and in academic-work life. The meaning
of life is built progressively and transitionally.“The adaptations of the
concept of“ Transitionality ”of D. Winnicott, apply to the curricular context
interpreting the educational cycles as transitional spaces and life projects as
transitional objects in themselves associated with transitional objects
understood as the qualifications or certifications that legitimize the
transitions between the academic world and the
formal work world ”(Brunal, 2014)
Postulate No. 4.Objective and Methodology
The main objective of the "Transitional Guidance
for the Ethical Sense of Life" is to pedagogically advise the existential
construction of the "Ethical Sense of Life" and life projects, based
on the implementation of critical pedagogies.
Postulate
No. 5. Existential Negotiation
The construction of Meaning implies a process of
negotiation between the "Duty social to be and the" Want to Be ", to
reach the" Can to Be "
Postulate
No. 4
Objective
and Methodology
The
main objective of the "Transitional Orientation for the Ethical Sense of
Life" is to pedagogically advise the existential construction of the
"Ethical Sense of Life" and life projects, based on the
implementation of critical pedagogies.
Postulate
No. 5. Existential Negotiation
The
construction of Meaning implies a process of negotiation between the "Duty
to be social and the" Want to Be ", to reach the" Power to Be.
"
“Between
"doing what you want" (desire) and "doing what you want"
(moral),
there
is the alternative of "doing what you can" (need).
The
need is of the order of power and production” Ballesteros
Postulate
No. 6. Structure of Being
It is possible to build a sense of life from the
existential dimensions proposed by Max-Neef:
BEING
= TO Have +TO Do + TO Be
BEING: Have (Attitudes,
Emotions and Potentialities) +
TO Do (Human Action, Arendt) +
TO Develop Academic-Work Awareness +
Being /Migrating / Living
with moral conscience (Areas).
Manfred Max-Neef
“El todo es más que la suma de sus partes” Aristóteles[2]
Postulate No. 7
Interpersonal Consciousness (Dimension of Having).
It is necessary to build a
sense of life by developing “Interpersonal Consciousness” in relation to the
social learning necessary for community life (mainly Alternate-assertive and
empathic Leadership) and the construction of ethical, synergistic, ecological,
self-determined and economically sustainable life projects.
Postulate No. 8
It is necessary to understand the relationship between
personal emotions (Passion-Laziness, Peace-Anguish, Love-Hate) and the personal
motivations necessary for the construction of meaningful life projects.
Postulate
No. 9
Aptitudinal
Consciousness (Academic)It is possible to build a sense of life from the
existential dimension of the academic labor(To do) operationalized in the exploration of
multiple intelligences and the qualification of communication skills summarized
in oral and written comprehension and oral and written expression, valued in
academic fields.
Postulate
No. 10
Social Awareness (Moral). Dimension of Living together
It is possible to find “Sense of Life”, through the
consensual construction of ethical areas of coexistence. (Communicative action.
Habermas).
«Not the Man,but men.They inhabit this planet.
Plurality is the law of the Earth »
Hanna Arendt.The life of the Spirit
Postulate
No. 11/12
Synergistic-ecological
realization of axiological / existential needs.
Build "Social Consciousness", involves
living in communities that build and / or share their ethical forms for the realization of their human axiological /
existential needs.
When referring to an ethical realization of the human
needs of a community, we mention fundamental elements of civil ethics,
understood as follows:
Civil ethics is the minimum moral set accepted by a
given society where the pluralism of human projects, the non-denominationality
of social life and the possibility of rational ethical reflection are
safeguarded. Thus understood, civil ethics indicates a social normative
instance, beyond or above conventional uses, institutional compulsion or
positive legal regulations. Indicates the degree of ethical maturation of a
society, or if preferred, the ethical level reached by a society. It points in
its dynamism towards a universal ethical ideal capable of welcoming all men of
a given time; it is, therefore, a universalist ethical impulse, which would be
given by a universal public moral. In other words, civil ethics marks the
ethical level of a society and the moral sensitivity that drives humanity at a
given historical moment.
Mardonés
Postulate 12. Principle of Social Sublimation
“Don't dream little dreams
because they don't have the power to motivate
the heart of men ”
Göethe
In this model, “Social Sublimation” is understood as
the conscious and conscious choice of altruistic social goals for the
construction of life projects with a sense of life and as a motivational factor
for the effort and general in life itself.
REFERENCES
Max-Neef, M &
Antonio Elizalde, A y Hoppenhayn, M, M, M (2005) Desarrollo a Escala Humana.
OrientAcción. (29 de abril del 2018). Orientación
Transicional para el Sentido de la Vida. [entrada en un blog].
Revista Orientación. Disponible en https://revistaorientaccion.blogspot.com/2018/04/orientacion-para-la-vida-activa-completo.html
RELAPRO (15 de
junio de 2019). Ponencias Foro Latinoamericano “Orientación para el sentido de
Vida”. República Dominicana. .[entrada en un blog].Revista OrientAcción Disponible
en https://relapro2020.blogspot.com/2019/06/ponencia-foro-latinoamericano.html
[1] Vital reason in José ortega y
Gasset. Available at https://www.feandalucia.ccoo.es/docu/p5sd8272.pdf.
Raciovitalism, supposes that knowledge has an object that expressly requires
your attention, such as life. It is the concept proposed by Ortega to overcome
the opposition between rationalism and vitalism. The vital reason is thought
that is born from life, clinging to life and projecting it beyond itself.
Reason tends to move us away from life and become entangled in its
abstractions, but putting life before it is also no solution, since it is
condemning to inhabit a permanent present. However, the human being is a
mixture of both: we are a vital reason and this implies that from our present
we are able to imagine the future, to think it and project it, to anticipate
the life that is to come. Available at https://www.boulesis.com/glosario/razon-vital-en-jose-ortega-y-gasset
[2] Part and everything. Philosophical categories that
reflect the relationship and connection between different objects, their
aspects and elements. This connection has the character of a whole and the
objects, in relation to it, appear as its parts. Aristotle distinguishes the
whole for the first time from a mere quantitative sum of parts. In the
pre-Marxist philosophy, two opposing solutions were presented to the problem of
totality: an additive-metaphysics, according to which “the whole is the sum of
the parts, there is nothing in the whole that is not in the parts”; in the
other, mystic-idealist, it is considered that “the whole is more than the sum
of the parts; it is the unknowable spiritual essence. ” In German classical
philosophy (Schelling, Hegel), a differentiation is established between the
inorganic and the organic all, which develops itself; but this is linked only
to the development of the spirit, and not to the matter. In the nineteenth
century, there are many idealistic schools (neovitalism, holism,
gestaltpsychologie, structuralism, universalism, intuitivism and others), which
use large-scale speculations around the problem of totality. The real objective part-whole relationship finds its
expression in the two most general types: the inorganic and the organic.
The
inorganic whole constitutes the form of union of the objects in which the
elements that compose it are in a narrow and stable interconnection. The
properties of the inorganic whole cannot be reduced to the mechanical sum of
the properties of its parts. Examples of such integral formations: atoms,
molecules, crystals, & c. On the other hand, the organic whole (living
organism, society, & c.) Constitutes such a way of connecting objects that,
with it, the union given as a whole realizes its faculty of self-development,
passing through successive stages of progressive complexity. The components of
the organic whole are not only related by coordination, but also by
subordination, since some elements arise from others in the course of
differentiation of the whole. Out of the whole, the components not only lose
several of their properties (as in the inorganic whole), but cannot even exist.
Taking into account the dialectical interaction between the part and the whole
is of great importance in the process of knowing. In cases where the phenomena
are complex, it is singularly necessary to take into account; 1) that it is
wrong to reduce the whole to the part, since this can lead to the loss of the
understanding of the whole as a qualitative determination subordinated to
specific laws; 2) that it is necessary to consider the whole in its complete complexity,
in the relative independence of the aspects, elements and parts of which it
consists, since the latter may have specific peculiarities that do not coincide
directly with the whole; 3) that the examination of aspects and parts as such
must have as a premise the knowledge (although preliminary, hypothetical) of
the nature of the whole, and vice versa, the study of the whole must rely on
the knowledge of the properties of its component parts of its elements.http://www.filosofia.org/enc/ros/par10.htm
Diccionario filosófico · 1965:352-353
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