**6. At the heart of confessional formation**

In this way, the narrative structure expressed by the informants (students) has figures such as injecting principles, instilling something that suddenly does not please others, and taking us to shape ourselves as a better person. This allows us to observe the constant transitive relationship associated, by students, with the concept of education. But this is not experienced always euphorically by the subject who feels like the object of "injection" of something that must be incorporated inside. On this, it is proposed that the education should be the main generator of centripetal forces that counteract the laxity of the family system, so that the learner must be related with practices different from those of the home, such as practices of the interior of his/her culture [16]. In the case of confessional formation, the subject is coming together with practices in which he does not experience being an actor responsible for his own formation and, therefore, is not aware of the indispensable autonomy in the process, so that he appears limited in his performative competence, and they give the responsibility to the teachers and

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

This formation of the catholic identity, orientated by the "to become good person," has values, principles, and some knowledge that the school establishes as condition of the competitions of the subject, and this presents like a lifestyle of the student. They provide the basis for judgment about what is right or wrong and provide basic guidelines for social perception and interaction [15], so that the values that the school has selected are considered as the basic criterion to evaluate the actions of each person in these ideological systems and the other surrounding ones. These normative models are based on specific axiologies of this type of education and of the proposal of Hamon about this; we identified in his article "texts and ideologies," where he proposes four axiological axes that are represented thus, "the hand that puts into play the technological; the look, the aesthetic; the voice, the linguistic; the displacement, the ethical" [4]. Of the four axiological axes: linguistic, ethical, technical, and esthetic, the statements that were analyzed allowed recognizing the existence of an evaluation standard that tends to focus primarily on the ethical when proposing the formation of a Catholic identity that converges in the being and secondly, the esthetic with the personal presentation. That exposes a care of the body that is imposed by institutional and confessional rules. About this issue, the school demands to student that this uses colors and objects that were not striking and different, like the black or white colors. Cleanliness is vital. Inclusive hair style; for example, men should

The statements in general show the concrete forms in which the principle of esthetic homogeneity in the students is positively valued; the order, the personal cleanliness, the dressing, and the use of colors and objects that are not striking and different from the other actors are highlighted. On the contrary, differential, provocative, disorderly, dirty, noninstitutional identity is valued differently. In terms of technology, it is considered as knowledge of the student that must change as the world transforms, but its use is regulated by the tools and values that the institution gives it. In the linguistic axes, the college values the use of non-rude expressions or

Of the previous criteria, in only one of the three participating schools, an explicit vision of inclusion of the other was evidenced, but under the criterion, I respect what the other thinks,

the Catholic school institution.

preferably have short hair.

that slanders the religion or its beliefs.

After analyzing the discursive data and categorizing them, according to Hamon, one arrives at what is the heart of the interpretative process that puts into semiotic terms as "minimal armor of the story" [14]. This is where the most conceptual and deep structures of thought are organized and the values that guide the levels of further analysis are present. In this sense, the analysis showed a clear tension between autonomy and heteronomy of the individual. It indicates that the relationship of subjection of the student subject by the action of the Catholic institution is to educate not only a good person in terms of autonomy but also a good obedient person, to the norms, rules, customs, and ideologies that religion demands. The following diagram shows the voltage between these values (**Figure 1**).

The previous figure shows that a heteronomous individual that is receiving a critical formation can reach a state of autonomy, as this learns to include with others, caring for oneself by

**Figure 1.** Semiotic square of formation in Catholic schools. *Source:* carried out by Diana Marcela Pedraza Díaz in the framework of the research Representations of the students on the education and the catholic and private school.

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 that many educational projects claim to form.

teachers and managers tell them that they should not follow the things of the world because this is bad. Hence, a regulation on the behavior of students both inside and outside the institution is perceived. Besides, the difference between a "we" with of a Catholic identity and a "them," called people disjointed from the Catholic profile who should be tolerated and who

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Thus, in the ideal of the institution and in the statements of the students, the euphoria is a positive valuation, facing the values of goodness, rectitude, dialogue, collaboration, moral conscience, and a love of God, embodied in the object of an educational profile and an identity around the "being good person." The coercion established on the individual to "it makes it be" according to the ideals of a project preset and fundamentally heteronomous with certain

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

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

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

should be helped since they are in the wrong, is clear.

should be competent and open to changes, at least in the theory.

of critical thinking and the defense of fundamental rights.

visions of autonomy is reiterated.

**7. Conclusions**

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 world [17].

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

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 activities".

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 teachers and managers tell them that they should not follow the things of the world because this is bad. Hence, a regulation on the behavior of students both inside and outside the institution is perceived. Besides, the difference between a "we" with of a Catholic identity and a "them," called people disjointed from the Catholic profile who should be tolerated and who should be helped since they are in the wrong, is clear.

Thus, in the ideal of the institution and in the statements of the students, the euphoria is a positive valuation, facing the values of goodness, rectitude, dialogue, collaboration, moral conscience, and a love of God, embodied in the object of an educational profile and an identity around the "being good person." The coercion established on the individual to "it makes it be" according to the ideals of a project preset and fundamentally heteronomous with certain visions of autonomy is reiterated.
