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From Merleau-Ponty's phenomenology we can see that the point of view of corporeality is directly related to the challenge of education, the body is not taken as an object in space and time, or in motion, defined exclusively as A set of parts. The relationship between philosophy and art is fundamental to think human formation and education in the terms we are researching here, because it is the very foundation of knowledge, from an attitude of perceptive experience with the world in which we are inserted. Thus, in this article we will demonstrate that art is close to philosophy and education, since it is impossible to philosophize by denying the human condition, since this action intends to unveil the original meaning of being. Therefore, instead of denying it, it is necessary to assume it. Finally, looking at Merleau-Ponty's research, we can understand the arduous task of confronting the mystery of sensibility in the sphere of education, admitting art as an infinite task and philosophy as an unfinished reflection, and identifying the ambiguities and contradictions that permeate our lives.

This article aims to address the context in which Machiavelli, who was part of the set of humanist thinkers, on the other hand, also disagreed with the political ideas of his contemporaries, also launched a strong critique of the political practice of Christianity, recognizing its weakness and inadequacy of the social ends necessary for a society to strengthen and prosper. The starting point of the humanist authors was the ideal of freedom, which, taken in its traditional sense, meant independence and republican self-government. To these thinkers the good ruler should have prudence, temperance, honesty and not merely appear to possess these virtues. Facing humanist ideals, Machiavelli formulated his political precepts, opposing the conceptions presented, because the policy for this Florentine has its own rules. To analyze these themes the Florentine had to contradict a whole universe of political ideals, among them those of Christianity itself, responsible for the moral conception of his time. Machiavelli directed his attacks on Christian ingenuity in politics, claiming that Christianity forms weak and unprepared men for public life. Christian political practice did not favor the ideal of the common good, for its purpose was not to exalt the fatherland but to hope in eternal life, rendering men detached from the things of this world.

This article aims to address the context in which Machiavelli, who was part of the set of humanist thinkers, on the other hand, also disagreed with the political ideas of his contemporaries, also launched a strong critique of the political practice of Christianity, recognizing its weakness and inadequacy of the social ends necessary for a society to strengthen and prosper. The starting point of the humanist authors was the ideal of freedom, which, taken in its traditional sense, meant independence and republican self-government. To these thinkers the good ruler should have prudence, temperance, honesty and not merely appear to possess these virtues. Facing humanist ideals, Machiavelli formulated his political precepts, opposing the conceptions presented, because the policy for this Florentine has its own rules. To analyze these themes the Florentine had to contradict a whole universe of political ideals, among them those of Christianity itself, responsible for the moral conception of his time. Machiavelli directed his attacks on Christian ingenuity in politics, claiming that Christianity forms weak and unprepared men for public life. Christian political practice did not favor the ideal of the common good, for its purpose was not to exalt the fatherland but to hope in eternal life, rendering men detached from the things of this world.

This article aims to address the context in which Machiavelli, who was part of the set of humanist thinkers, on the other hand, also disagreed with the political ideas of his contemporaries, also launched a strong critique of the political practice of Christianity, recognizing its weakness and inadequacy of the social ends necessary for a society to strengthen and prosper. The starting point of the humanist authors was the ideal of freedom, which, taken in its traditional sense, meant independence and republican self-government. To these thinkers the good ruler should have prudence, temperance, honesty and not merely appear to possess these virtues. Facing humanist ideals, Machiavelli formulated his political precepts, opposing the conceptions presented, because the policy for this Florentine has its own rules. To analyze these themes the Florentine had to contradict a whole universe of political ideals, among them those of Christianity itself, responsible for the moral conception of his time. Machiavelli directed his attacks on Christian ingenuity in politics, claiming that Christianity forms weak and unprepared men for public life. Christian political practice did not favor the ideal of the common good, for its purpose was not to exalt the fatherland but to hope in eternal life, rendering men detached from the things of this world.

In this essay we highlight some elements of the Diltheyan philosophical horizon to think about education. Dilthey is inserted in the territory of education, via pedagogy, because he considered that philosophy represents a theoretical instrument that serves as a guide for the social action of man or, in other words, for pedagogical activity. According to our perspective, education is the main objective of philosophy, since human formation has culmination in philosophizing and this is an effect of that, in addition, Diltheyana philosophy makes its reflection on pedagogy and its possible scientificity, having as context the confrontation with the positivism of the nineteenth century and the foundation of the sciences of the spirit as opposed to those of nature. It is in this sense that the problem of historical consciousness - and its finitude - articulates the autonomy of pedagogy, without the influence of scientific empiricism and the demands of traditional pedagogy.