A educação pelo castigo, na perspectiva da religião católica e do direito penal
Gentil, Plínio Antônio Britto
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This is a search on the Catholic religious order and the legal system represented by the criminal law, showing how, according to its regulatory structures, subject to mechanicalrelated offense and the punishment. It is shown how, through a language that uses symbols of both the Church and the State seek to make individuals internalize the values and standards of conduct, to lead them to a range of desirable behavior. The internalization of the feeling of guilt and will be punished eventually integrating this universe of values and modeling behaviors. Thus, a control system based on the prospect of punishment, and before that, in the formation of consciences, has an important social role and falls in a real educational process. This is an education geared towards the stabilization of patterns institutionalized, in tune with the current model of economic development. The symbolic interactionism highlights the intense use of symbolism in the formation and communication of these standards. The perspective of historical materialism shows that the stage of organization of productive forces is a fundamental element that ideology and thus determines the evolution of mechanisms of sedimentation and its control. The criminal law as well as other rights, here treated as the legal system in force, plays the dominant ideology and draws upon models of transgressions and sanctions, the limits of human conduct and, consequently, the way forward. The Catholic religious order also taken as a normative structure called the Roman Church, seeks to establish a line of procedure which lead to the salvation of the individual. She goes down a path whose bases can often be explained historically, but the search for redemption in a virtual world means that its postulates are situated in a plane that transcends life itself. The acceptance of religious dogmas usually occurs before the law. The rich symbolism employed in its communication to humans contributes to the insertion depth of their culture and values in developing a sense of guilt before the fear of punishment by the state power, before it has also collaborated with him. Church and state, thus moving together in the formation of desirable standards of conduct. With a broadening of horizons of the religious order and the legal as well as formal education, it seems, however, possible to mark positions in a counterhegemonic history, which tends to expand the boundaries of the emancipation of the individual.