**7. Conclusions**

conviction and in the use of their full rationality, that is, a subject that obeys a care of itself and, of course, a care of the other from a more inclusive view. This autonomy makes the individual act by the well-being of himself and those around him. For its part, a subject in the middle of an imposed formation, without a volitional tendency and that must assimilate an injected ideology, ends up forming as a heteronomous subject. In this way, it can be deduced that an autonomous subjects due to rational freedom can be considered a citizen, the citizen

However, the subject educated to be governed by imposition or mandate of another without rational will would be a good obedient person. Subjects are acting under inflexible and fixed norms. Consequently, when they are in new situations or times not contemplated by their rules, they face conflicts with themselves and with the eventuality faced. It is more difficult to think outside the evaluative framework that they have acquired, and they have difficulty opening and accepting changes in lifestyles because others define what they should think and do. It is precise in the midst of the two modes of being and the ways of perceiving oneself and to the others that the educational process moves in our country and could be said in the

In their great majority, the discourses analyzed showed, isotopically, that the subjects obey the will or principles of imposed form by others, manifesting that the education that they are receiving tends more to the heteronomy, that is, it focuses in the learning of confessional care and the practices rituals and beliefs, in a process in which an individual submits to being led by others to be a "good Catholic person." Nevertheless, some discourses allowed to identify a tension in the axiology, since they point to cases of order of specific schools in which one is trying to promote the critical care of the yes and others, but still it is limited by the ideological biases; for example, in the social workings in which the confessional principle is to help the poor and needy because the institution raises it, now, "I am participating in a social work in

Other points in which the two great forces present in confessional formation (autonomy and heteronomy) are evident in some actions and moments of school life; as student No. 3 says, "I am here because I like the ground, because one can run and enjoy, this is outdoors, the soccer field is big and I enjoy in the break." In this case, this informant is there by selection, and his permanence in the institution is to free election. But, the bond with heteronomy is stronger in especial case of some activities out of playtime; the same student says "you rarely say I go to some activities because I want it and not because it touches me, especially regarding religious

It is possible to recognize other axiologies linked to the already mentioned in relation to the modification of power and the being of education and school. The categories obtained were power-being (p/s) and duty-being (d/s), power not-being (p/-s) and duty not-being (d/-s), non-power not-being (-p/-s) and non-duty not-being (-d/-s), and not power-being (-p/s) and non-duty being (-d/s). All were evidenced in some institutional norms such as do not say rude; wear uniform with shirt inside and polished and color shoes established; keep classrooms clean; and no love relationships at school. Finally, student No. 11 says that in school the

school. It has helped me a lot to become aware of social work" (student No 6).

that many educational projects claim to form.

184 New Pedagogical Challenges in the 21st Century - Contributions of Research in Education

world [17].

activities".

The discourse of the students allows recognizing that the education that they are receiving tends to be a great extent to the heteronomous, traditionalist formation, in which the individual is submitted to be directed by others. The student is under inflexible norms and values proper to the mode of being confessional. This puts in trouble the two modes of realization of the Colombian education project. On the one hand, there would be a belief system of a religious nature, with a strong tradition, which claims the leadership of another as a guide to action, while in the constitutional order of the country, the mandate is clear in the defense of critical education. It should promote autonomous people and a community with citizens and should be competent and open to changes, at least in the theory.

With the above, it is possible to observe in the subject discourse that education is thymically dysphoric when from the heteronomous view they are imposed forms of being and do not relate to their interests and needs, when the imposition is prime, and when they are considered being passive and exclusively receptive entities. However, when young people recognize in their life, for example, outside the school or in times of leisure, the initiative to be a competent subject in society, a being able to participate and make decisions, active and creative, they show euphoria and satisfaction. Thus, it seems that in the development of confessional formation, the axiologies present in the process tend to alienate the subject from the reflexive and critical relationship expected in the school spaces, which contravenes the Colombian national education project that enshrines the formation for the exercise of citizenship from the exercise of critical thinking and the defense of fundamental rights.

Thus, it is necessary for those in charge of formal education and school management to stop and think about what they do, how they do it, why they do it, and for what they do; this is not just to act without recognizing how we are doing the things and how we are balancing education and school. It is enough to ask if in fact the educational intentionality is leading to an education from and for autonomy, or we continue repeating the educational models that have done so much damage to Colombia, and as the history of the last 115 years of the country shows, it needs a real "Regeneration." It can be seen that this semiotic and pedagogical analysis of educational and cultural practices evidences belief systems where moral, spiritual, political, esthetic, mercantile, and other moral values are established and consolidated. These regimes are part of a historical tradition and symbolic configurations of life forms of education that will have to be studied more widely in the current knowledge of various training projects that in this moment are offered to children and young people in different countries from particular ideologies, parallel to the established in the grammar of the state educational laws.

[8] Ministerio de Educación Nacional. Ley general de educación. [Ley 115 de 1994]. 8 de febrero de1994.Recuperado de: http://www.unal.edu.co/secretaria/normas/ex/L0115\_94.pdf

Education in Confessional Schools According to the Speech of his Students

http://dx.doi.org/10.5772/intechopen.72497

187

[9] Fontanille J. Medios, regímenes de creencia y formas de vida. Universidad de Limoges:

[10] Farrell RV. Una época de polémicas: críticos y defensores de la educación católica durante la regeneración. En: Revista Colombiana De Educación N° 35, segundo semestre, Centro

[11] Landowsky E. ¿A qué se refiere la palabra imaginario? Centre national de la recherche

[12] Husserl E. La crisis de las ciencias europeas y la fenomenología trascendental. Barcelona.

[13] Faubell V. Educación y órdenes y congregaciones religiosas en la España del siglo xx. Universidad Pontificia de Salamanca. En: Revista educación. Número extraordinario. 2000. 278p. DOI: 10.4438/1988-592X-0034-8082-RE. ISSN: (en línea) 1988-592X 0034-8082

[14] Fontanille J. Textos, objetos, situaciones y formas de vida. Los niveles de pertinencia de la semiótica de la cultura. Traducción de Horacio Rosales Cueva. Universidad Industrial

[15] Van Dijk T. Semántica del discurso e ideología. En: Revista Discurso y Sociedad2, 2008.

[16] Mandoki K. Prosaica II: prácticas estéticas e identidades sociales. México: Editorial siglo

[17] Mélich J-C. Antropología simbólica y acción educativa. Barcelona: Editorial Paidós. 21 p.

de Investigaciones, CIUP, Universidad Pedagógica Nacional. 1997. 26p

scientifique. Francia. Contratexto n°21, 2013. ISSN: 1025-9945. 83-107p

Contratexto n°21. 2013. 65-82 p. ISSN: 1025-9945

Ed: Crítica. 1991. 309p. ISBN 978-987-574-274

ISSN: 1887-4606

XXI. 2006. 56 p. ISBN: 968-23-2654-0

1998. ISBN: 84-493-0252-8

de Santander, Bucaramanga, Colombia, junio. 2010. 15pp
