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In this essay it is tried, initially, to highlight the cultural discomfort , while civilizational condition, as object of an intense debate reflected in the works of relevant contemporaneous thinkers which have approached and diagnosed the epochal development as severe crisis of epistemic and ontological order that, in crescendo , affects our sociocultural spaces and definitively our human condition. This initial critic, propitiates in existential terms a pertinent, brief and concise reflection about Frederick Nietzsche, from some of his speeches, on the conflict that represents the relation order civilizational-cultural human condition and the role that in this scene plays the educational institutions as creators of an episteme that many of us accept in naming “The Modernity". From this vision, it is hermeneutically demonstrated, the dominant effect of an episteme that in its relation of power restores a rationality, utilitarianism and objectivism that ends for inculcating us a pseudoculture that removes us from the life in its real interpretation and sense. The critical reflection about these contents propitiates as conclusion, the claim for an education in the most human contemporaneousness of orientation and social concordant with the beginnings proposed for an education less prescriptive that values and emphasizes the sensitive thing and helps to develop in the student a real culture and human condition always orientated by the ontological imaginary of emancipation and freedom..

En este ensayo se intenta resaltar el malestar cultural, en tanto condición civilizacional, como objeto de un intenso debate reflejado en las obras de relevantes pensadores de la contemporaneidad que han abordado y diagnosticado el tránsito epocal como severa crisis de orden epistémico y ontológico que, in crescendo, afecta nuestros espacios socioculturales y en definitiva nuestra condición humana. Esta crítica inicial, propicia en términos existenciales una pertinente, breve y concisa reflexión acerca de Frederick Nietzsche, desde algunos de sus discursos, sobre el conflicto que representa la relación orden civilizacional-cultura-condición humana y el papel que en ese escenario complejo juegan las instituciones educativas como reproductoras de un modo de saber, pensar y actuar que muchos aceptamos en denominar La Modernidad. Desde esta visión, hermenéuticamente, se nos evidencia el efecto dominante de una episteme que en el orden de un discurso marcado por la racionalidad, utilitarismo y objetivismo y el poder que le es inherente, termina por inculcarnos una pseudocultura (o cultura de masas) que nos aleja de la vida en su verdadera interpretación y sentido. La reflexión crítica sobre estos contenidos plantea como conclusión, el reclamo en la contemporaneidad por una educación de orientación más humana y social, que valore y enfatice lo sensible, el carácter situado y nómade (contexto de vida y pensamiento) del sujeto que aprende, y contribuya a desarrollar en el estudiante, por encima de lo instrumental y utilitario, una verdadera cultura y condición humana siempre orientada por el imaginario ontológico de emancipación y libertad. In this essay it is tried, initially, to highlight the cultural discomfort, while civilizational condition, as object of an intense debate reflected in the works of relevant contemporaneous thinkers which have approached and diagnosed the epochal development as severe crisis of epistemic and ontological order that, in crescendo, affects our sociocultural spaces and definitively our human condition. This initial critic, propitiates in existential terms a pertinent, brief and concise reflection about Frederick Nietzsche, from some of his speeches, on the conflict that represents the relation order civilizational-cultural human condition and the role that in this scene plays the educational institutions as creators of an episteme that many of us accept in naming “The Modernity". From this vision, it is hermeneutically demonstrated, the dominant effect of an episteme that in its relation of power restores a rationality, utilitarianism and objectivism that ends for inculcating us a pseudoculture that removes us from the life in its real interpretation and sense. The critical reflection about these contents propitiates as conclusion, the claim for an education in the most human contemporaneousness of orientation and social concordant with the beginnings proposed for an education less prescriptive that values and emphasizes the sensitive thing and helps to develop in the student a real culture and human condition always orientated by the ontological imaginary of emancipation and freedom.