SOUZA NETO, João Clemente de. O compromisso ético do educador social. []. , 22, pp.55-67. ISSN 1645-7250.

^lpt^aEste artigo tem como tema o compromisso ético do educador social com os educandos. Em sua práxis, percebe-se que a educação é uma estratégia e uma condição de humanização. Nesse sentido, a aprendizagem e a práxis da ética ocorrem num conjunto articulado que abrange a formação acadêmica e a vivência cotidiana, como se pode apreender de vários depoimentos de educadores. A práxis do educador social, orientada por uma ética fundada na competência técnica e no amor, contribui para transformar a realidade e superar a irracionalidade de uma cultura de subserviência e exploração que impregnam o cotidiano dos excluídos. Esta pesquisa utilizou como metodologia de trabalho a realização de entrevistas preparadas com base em roteiro previamente estabelecido. Foram selecionados três educadores, que foram usuários da pastoral do menor e cada um deles com mais de dez anos de atuação. Os depoimentos deixam entrever a questão do protagonismo que, de alguma forma, constitui um princípio pedagógico. O eixo norteador das reflexões é o princípio de que a formação do educador social ocorre no seu campo próprio de atuação e que as motivações para seu envolvimento com o trabalho estão vinculadas a sua biografia. O pressuposto teórico está ancorado em Paulo Freire e Enrique Dussel, fundadores de uma teoria pedagógica da libertação.^len^aThis article examines the ethical commitment of the social educator with learners. In his practice, it is clear that education is a strategy and a condition of humanization. In this sense, learning and practice of ethics occur in a coordinated set covering academic and daily life, as we can learn of some declarations from educators. The practice of social educator, guided by an ethic based on technical competence and love, helps to transform reality and overcome the irrationality of a culture of subservience and exploitation that pervade the daily lives of the excluded. This research used a methodology of interviews based on previously established routine. We selected three educators, who were users of the pastoral of the minor and each one of them with over ten years of work. We note in the statements the matter of leadership, that, somehow, is a pedagogical principle. We follow this perspective, because we understand that the events of daily educator give consistency to the theory and vice versa. In this relationship, the human learning occurs, perceived as the action of transforming and organizing daily life and history, and to allocate to life and events different meanings. The praxis of the social educator allows to defrosting and "defetishing" concepts that deviate from contact with others and with reality. It provides the conditions for better understanding of the educational process, recreates analytical categories and contributes to the construction of knowledge. It allows appreciating education as a strategy and a condition of humanization. This occurs because to the praxis converge the hopes, disappointments, sufferings, excitements and searches for outputs. The guiding axis of the reflections is the principle that the formation of the social educator is in its own field of action and that the motivations for their involvement in the work are linked to his biography. The theoretical assumption is grounded in Paulo Freire and Enrique Dussel, founders of a pedagogical theory of liberation. Our considerations, based on testimony, evidence the importance of ethical compromise of the educator as a requirement of the human condition. When help the student to develop a project of life based on ethics, the educator is, in fact, systematizing a set of fragmented and disconnected experiments. The resulting equilibrium is loaded with meaning for life and a humanizing project. A vital point in the experience of social educators is the meaning they attach to events. These touch, affect, disrupt and organize the individual, ultimately reflected in their practice that may humanize as dehumanize. The sense cooperates to turn parts that seem disconnected and without communication, as reason, emotion and commitment, effects and sensations that, sometimes, may or may not be understood in a heterogeneous context. At this point, we must highlight the driving force of love, one of the intrinsic human needs. Human existence involves two factors of support, love and ethical compromise.^lfr^aCet article examine l'engagement éthique de l'éducateur social avec les apprenants. Dans sa praxis, il est clair que l'éducation est une stratégie et une condition de l'humanisation. En ce sens, l'apprentissage et la pratique de l'éthique se produisent dans un ensemble coordonné couvrant la vie universitaire et quotidienne, comme on peut saisir de dépositions des éducateurs. La pratique de l'éducateur social, guidé par une éthique basée sur la compétence technique et de l'amour, contribue à transformer la réalité et de surmonter l'irrationalité d'une culture de soumission et d'exploitation qui imprègnent la vie quotidienne des exclus. Cette recherche a utilisé comme méthode de travail d'entretiens préparés sur la base de la routine établie précédemment. Nous avons sélectionné trois enseignants, qui étaient des utilisateurs de la pastorale de l'enfant et chacun avec plus de dix ans de travail. Nous avons observé dans les déclarations la question du leadership, qui, en quelque sorte, est un principe pédagogique. Le principe directeur des réflexions est le principe que la formation de l'éducateur social est dans son propre champ d'action et que les motivations de leur implication dans le travail sont liés à sa biographie. L'hypothèse théorique est fondée sur Paulo Freire et Enrique Dussel, fondateurs d'une théorie pédagogique de la libération^les^aEste artículo examina el compromiso ético del educador social con los educandos. En la praxis del educador social, es evidente que la educación es una estrategia y una condición de la humanización. En este sentido, el aprendizaje y la práctica de la ética se producen en un conjunto coordinado que abarque la vida académica y cotidiana, como se puede captar de algunas declaraciones de educadores. La práctica del educador social, guiada por una ética basada en la competencia técnica y el amor, ayuda a transformar la realidad y superar la irracionalidad de una cultura de sumisión y explotación que impregnan la vida cotidiana de los excluidos. Esta investigación utilizó como metodología de trabajo entrevistas preparadas con base en una rutina previamente establecida. Hemos seleccionado a tres educadores, que eran usuarios de la pastoral del niño, cada uno de ellos con más de diez años de actuación. Las declaraciones dejan vislumbrar el tema del liderazgo que, de alguna manera, es un principio pedagógico. Guían las reflexiones el principio de que la formación del educador social ocurre en su propio campo de acción y que las motivaciones para su participación en el trabajo están relacionadas con su biografía. El supuesto teórico se basa en Paulo Freire y Enrique Dussel, fundadores de la teoría pedagógica de la liberación.

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