{"id":27023,"date":"2025-04-24T08:49:56","date_gmt":"2025-04-24T06:49:56","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=27023"},"modified":"2025-04-24T08:50:07","modified_gmt":"2025-04-24T06:50:07","slug":"coneixement-poder-i-educacio","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/ca\/coneixement-poder-i-educacio\/","title":{"rendered":"Coneixement, poder i educaci\u00f3"},"content":{"rendered":"

Coneixement, poder i educaci\u00f3<\/h1>\n
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Zden\u011bk Chalupsk\u00fd. \/ Pixabay<\/figcaption><\/figure>\n

Llic\u00e8ncia Creative Commons<\/a><\/p>\n

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 <\/p>\n

Josep Oton<\/strong><\/p>\n

 <\/p>\n

Coneixement i poder<\/strong> mantenen una relaci\u00f3 ambivalent. Sovint, l’exercici del poder es fonamenta en la ignor\u00e0ncia dels sotmesos. Impedir l’acc\u00e9s al saber \u00e9s una estrat\u00e8gia \u00fatil per als qui pretenen subjugar els altres. En conseq\u00fc\u00e8ncia, el coneixement \u00e9s una eina imprescindible en el proc\u00e9s d’emancipaci\u00f3 de l’\u00e9sser hum\u00e0 per a poder revertir la situaci\u00f3. El discurs il\u00b7lustrat va accentuar aquesta tesi en presentar l’obscurantisme, el frau, la superstici\u00f3 i l’engany com a aliats del poder.<\/p>\n

No obstant aix\u00f2, Michel Foucault<\/strong> va plantejar fins a quin punt la veritat no \u00e9s quelcom as\u00e8ptic, sin\u00f3 que respon a la l\u00f2gica dels interessos dels poderosos. Segons aquest autor, es tracta \u201cd\u2019un mite que Nietzsche<\/strong> va comen\u00e7ar a enderrocar en mostrar que al darrere de tot saber o coneixement est\u00e0 en joc una lluita de poder<\/strong>. El poder pol\u00edtic no est\u00e0 absent del saber, al contrari, hi est\u00e0 imbricat\u201d.[1]<\/a><\/p>\n

Foucault segueix l\u2019\u00edmpetu iconoclasta de Friedrich Nietzsche que ja q\u00fcestionava l’objectivitat del coneixement: \u201cQu\u00e8 \u00e9s llavors la veritat?<\/strong> Un ex\u00e8rcit m\u00f2bil de met\u00e0fores, meton\u00edmies, antropomorfismes, comptat i debatut, una suma de relacions humanes que han estat real\u00e7ades, extrapolades, adornades po\u00e8ticament i ret\u00f2ricament i que, despr\u00e9s d’un \u00fas prolongat, a un poble li semblen fixes, can\u00f2niques, obligat\u00f2ries: les veritats s\u00f3n il\u00b7lusions que hem oblidat que ho s\u00f3n.\u201d[2]<\/a><\/p>\n

Per a aquests autors, el poder i el saber s\u00f3n c\u00f2mplices<\/strong>. No existeix relaci\u00f3 de poder sense la correlativa constituci\u00f3 d’un camp de saber i, al seu torn, no existeix saber que no pressuposi i constitueixi al mateix temps relacions de poder. En paraules de Foucault: \u201cL’exercici del poder crea perp\u00e8tuament saber i, inversament, el saber comporta efectes de poder\u201d.[3]<\/a><\/p>\n

Aix\u00ed, doncs, en la seva opini\u00f3, qui exerceix el poder imposa el seu saber, un saber que, de retruc, legitima el poder, amb la qual cosa es completa el cercle i la m\u00fatua interdepend\u00e8ncia es retroalimenta. No \u00e9s possible deslligar-los. No hi ha relacions de poder sense utilitzar el saber, ni cap saber ali\u00e8 a la lluita pel poder. En conseq\u00fc\u00e8ncia, no existeix coneixement independent del subjecte que coneix i, al seu torn, el subjecte coneixedor tampoc existeix al marge de relacions de poder.<\/p>\n

Michel Foucault va estudiar aquestes relacions en dues institucions que entenia \u00a0com un laboratori social, la pres\u00f3 i el manicomi<\/strong>, territoris privilegiats per a estudiar les estrat\u00e8gies del poder, perqu\u00e8 en aquests espais el poder s’exerceix clarament i expl\u00edcitament, a la vista de tots, sense m\u00e0scares.<\/p>\n

Des de la sociologia de l’educaci\u00f3 es van traslladar aquestes tesis a l’entorn escolar<\/strong>. El mateix Foucault ja advertia: \u201cTot sistema d’educaci\u00f3 \u00e9s una forma pol\u00edtica de mantenir o modificar l’adequaci\u00f3 dels discursos amb els sabers i els poders que impliquen\u201d.[4]<\/a><\/p>\n

El diagn\u00f2stic \u00e9s di\u00e0fan. L’escola \u00e9s un reflex la conflictivitat entre grups socials en una societat tan complexa com la nostra. Els nens normals -\u00e9s a dir, els que s’adapten a la \u201cnorma\u201d establerta pel poder- estan predisposats a l’\u00e8xit escolar. En canvi, els que no s’adapten al saber oficial -perqu\u00e8 no encaixen en els esquemes del poder- s\u00f3n v\u00edctimes del frac\u00e0s escolar i de l’aband\u00f3 prematur.<\/p>\n

El sistema educatiu, que hauria de garantir l’acc\u00e9s universal al coneixement, no deixa de ser un camp de batalla pol\u00edtic<\/strong>. El poder aspira al seu control. La lluita pel saber \u00e9s la lluita pel poder, d’aqu\u00ed la picabaralla constant lliurada per a dominar l’educaci\u00f3.<\/p>\n

Aleshores, des d’una perspectiva aparentment cr\u00edtica, s’arremet contra el coneixement per considerar-lo un producte del poder que legitima els mecanismes de dominaci\u00f3. Per conseg\u00fcent, cada alumne ha de construir el seu propi saber.<\/p>\n

Ara b\u00e9, aquesta actitud subversiva que est\u00e9n l’ombra del dubte sobre el coneixement, en la pr\u00e0ctica, contribueix a la proliferaci\u00f3 de les falses veritats<\/strong> i, per tant, propicia encara m\u00e9s la ignor\u00e0ncia i la manipulaci\u00f3<\/p>\n

Simone Weil, testimoni de la perversitat de la guerra propagandista del r\u00e8gim nazi, afirmava molt abans de l’aparici\u00f3 d’internet que \u201cla protecci\u00f3 contra la suggesti\u00f3 i l’error\u201d \u00e9s una de les principals necessitats de l’\u00e9sser hum\u00e0. Denunciava la difusi\u00f3 en els mitjans de la seva \u00e8poca -r\u00e0dio i premsa- \u201cno \u00fanicament les afirmacions err\u00f2nies, sin\u00f3 tamb\u00e9 les omissions volunt\u00e0ries i tendencioses\u201d. La conseq\u00fc\u00e8ncia era, i \u00e9s, que \u201cel p\u00fablic recela dels diaris, per\u00f2 aquesta desconfian\u00e7a no el protegeix. Com sap que un diari cont\u00e9 veritats i mentides, reparteix les not\u00edcies entre les dues r\u00fabriques, per\u00f2 a l’atzar, segons les seves prefer\u00e8ncies. D’aquesta manera segueix exposat a l’error.\u201d[5]<\/a> F\u00e0cilment podr\u00edem aplicar avui aquestes afirmacions a les xarxes socials<\/strong>.<\/p>\n

La reflexi\u00f3 de Weil coincideix sovint amb la d’Hanna Arendt<\/strong>. En la seva reflexi\u00f3 sobre la mentida com estrat\u00e8gia pol\u00edtica, aquesta pensadora afirma que mentir constantment no t\u00e9 com a objectiu fer que la gent cregui en falsedats, sin\u00f3, m\u00e9s aviat, garantir que ja ning\u00fa cregui en res.[6]<\/a><\/p>\n

L’actual context educatiu genera no poques preguntes. Entorpir la transmissi\u00f3 de coneixements \u00bfno podria ser una estrat\u00e8gia refinada del poder<\/strong> destinada a privar a amplis sectors de la societat de l’acc\u00e9s al saber per a poder subjugar-los? Les teories pedag\u00f2giques \u00bfno s\u00f3n opinions plausibles que han passat a ser fixades com a obligat\u00f2ries? Parafrasejant a Foucault, tants programes individualitzats<\/strong> \u00bfno s\u00f3n t\u00e8cniques del poder per tal que els individus estiguin \u201csubjectes\u201d a una identitat assignada i \u00fatil per al poder?<\/p>\n

___<\/p>\n

[1]<\/a> Michel Foucault, La verdad y las formas jur\u00eddicas<\/em>, Ed. Gedisa, Barcelona 1988, p. 59<\/p>\n

[2]<\/a> Friedrich Nietzsche, Sobre verdad y mentira en sentido extramoral, <\/em>Cap. I<\/p>\n

[3]<\/a> Michel Foucault, Microf\u00edsica del poder<\/em>, Ed. La Piqueta, Madrid 1980, p.99<\/p>\n

[4]<\/a> Michel Foucault, Vigilar y castigar<\/em>, Ed. Siglo XXI, M\u00e9xico 2008, p. 37<\/p>\n

[5]<\/a> Simone Weil, Echar ra\u00edces<\/em>, Ed. Trotta, Madrid 1996, pp.48-50<\/p>\n

[6]<\/a> Hanna Arendt, La mentira en la pol\u00edtica<\/em>, Alianza editorial, Madrid 2022, p. 67<\/p>\n

\n

Font:\u00a0educational EVIDENCE<\/strong><\/p>\n

Drets:\u00a0Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Coneixement i poder mantenen una relaci\u00f3 ambivalent. Sovint, l’exercici del poder es fonamenta en la ignor\u00e0ncia dels sotmesos. Impedir l’acc\u00e9s al saber \u00e9s una estrat\u00e8gia \u00fatil per als qui pretenen subjugar els altres. En conseq\u00fc\u00e8ncia, el coneixement \u00e9s una eina imprescindible en el proc\u00e9s d’emancipaci\u00f3 de l’\u00e9sser hum\u00e0 per a poder revertir la situaci\u00f3.<\/p>\n","protected":false},"author":4,"featured_media":27144,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_FSMCFIC_featured_image_caption":"","_FSMCFIC_featured_image_nocaption":"1","_FSMCFIC_featured_image_hide":"","footnotes":""},"categories":[240],"tags":[1231,1463,403,2902,2903],"class_list":["post-27023","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinio","tag-coneixement","tag-conocimiento-ca","tag-educacio","tag-michel-foucault","tag-poder-ca"],"yoast_head":"\nConeixement, poder i educaci\u00f3 - Educational Evidence<\/title>\n<meta name=\"description\" content=\"Coneixement i poder mantenen una relaci\u00f3 ambivalent. Sovint, l'exercici del poder es fonamenta en la ignor\u00e0ncia dels sotmesos. 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