RESUMO: Neste artigo retomo uma discussão já em curso sobre cultura midiática e educação infantil. A partir do impacto social dos conglomerados de comunicação e entretenimento, proponho o conceito de sistema midiático-cultural para dar conta da complexidade crescente no campo da indústria cultural. Para isso examino dois eixos temáticos interligados: 1) a midiatização da cultura e a produção da cultura midiática; e 2) a função socializadora e pedagógica do sistema midiático-cultural nas sociedades modernas, com um acento sobre a publicidade.Palavras-chave: Mídia. Educação. Cultura midiática. Infância. Indústria cultural. MEDIATIC CULTURE AND CHILDREN EDUCATIONABSTRACT: This article sums up an ongoing debate on mediatic culture and children education. Based on the social impact of the huge communication and entertainement corporations, it proposes the concept of a mediatic culture system to account for the growing complexity of the culture industry field. It thus analyzes two interconnected subjects: 1) the mediatization of culture and the mediatic culture production, and 2) the socializing and pedagogical function of the mediatic culture system in modern societies, focusing especially on advertising.

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The challenges faced by this paper are two folds: to understanding how cultural changes brought about by globalization can influence religions and, conversely, how religions can influence broader cultural change. Globalization has spread powerful cultural forms, such as international popular consumer culture, media culture and the culture of the individual. These cultural forms or horizons interact with and transform local cultures which are often intertwined with traditional religions. Throughout this process, traditional religion can weaken its potential to express local cultures, but can also become a vehicle used to express strategies of identity affirmation. Many modalities of globalization-compatible religion, like Pentecostalism, are also consistently penetrated by consumer culture, media culture and individualism. When they interact with traditional religion, they often function as a critical dissolving factor. Therefore, Pentecostalism and similar religions have themselves become active factors in (global) cultural change processes.

ResumoO presente artigo analisa o moderno processo de estetização da cultura e da religião como desdobramento consequente da expansão da racionalidade do mercado para a vida subjetiva e a esfera libidinal dos sujeitos. Seu principal objetivo é indagar acerca do futuro da religião sob o impacto da cultura da sensação e da inflação do estético. Em primeiro lugar, com a ajuda dos estudos de Türcke, Welsch, Foucault e Schultze aborda o processo de estetização da vida social, suas causas e características; em segundo lugar, seguindo Dufour, Türcke Leiss, Kline, Jhally e Welsch, indaga de que forma a dinâmica da estetização impacta o cotidiano e a economia bio-psíquica das pessoas; em terceiro lugar aplica os resultados alcançados na análise do que está acontecendo com a religião sob o domínio da estética e da cultura do sensacional. Por fim, pergunta sobre os possíveis potenciais emancipatórios da própria experiência religiosa estetizada e tenta tirar algumas consequências futuras para a religião sob o domínio da estética. Palavras-chave:Estetização; estética; religião; capitalismo; mudança cultural. AbstractThis article examines the modern process of aestheticization of culture and religion as consequent unfolding of the expansion of market rationality to the subjective life and the libidinal sphere of subjects. Its main objective is to inquire about the future of religion under the impact of sensation seeking culture and the inflation of aesthetics. Firstly, with the help of Türcke, Welsch, Foucault and Schultze´s investigate the aestheticization process of of social life, its causes and characteristics; Secondly, following Dufour, Türcke Leiss, Kline, Jhally e Welsch, it asks how the dynamics of aesthetical impacts the daily life and the bio-psychic economy of people; thirdly, it applies the results obtained to the analysis of what is happening with religion under the regime of aesthetics and sensational culture. Finally, it asks about the possible emancipatory potential of aestheticized own religious experience and tries to draw some further consequences for religion in the aesthetic field.

Abstract:The growing religious diversity in Brazil has more to do with a differentiation process within Pentecostalism itself than with the presence of very diverse religious groups. Starting with the analysis of such differentiation process, the article aims to discuss the need of terminological improvement and eventually the necessity of Keynesian rules adopted by the State to regulate ultraliberal religious markets. In unequal societies and religious markets such as those in Brazil, Pentecostal leaders' greedy attitudes regarding their own adherents and aggressive intolerance against other religions' followers are coherent with a functionalist religious market conception. In this view, highly aggressive strategies of some Pentecostal churches vis-à-vis other adversaries are seen as belonging to the normal functioning of a (neo-liberal) self-regulated social subsystem. Therefore, reflections on religious diversity inspired on a market model assume neoliberal macro conditions (total deregulation and free competition) as granted or desirable. Religious diversity would appear as the "natural" consequence of religious competition. However, put in Beckford's terms, how can religious pluralism be achieved under terrible conditions of religious diversity? Intolerant attitudes of neo-Pentecostal leaders undermine the very bases of democracy and put the discussion on religious diversity and pluralism under new theoretical and political exigencies.

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ResumoApresento neste artigo as linhas gerais do pensamento do filósofo e epistemólogo catalão Marià Corbí, bem como sua teoria acerca da função da religião nas sociedades tradicionais e da perda desta função nos quadros da moderna sociedade científica e tecnológica. Para Corbí, a era industrial fez desaparecerem as condições de vida que tornavam necessárias as culturas pré-industriais e suas mitologias e religiões. Os sistemas de programação coletiva baseados nessas religiões e mitologias perderam sua função, e por isso estão todos em colapso. Em seguida abordo sua proposta de uma espiritualidade leiga, voltada para o conhecimento silencioso e o caminho interior. A espiritualidade leiga, livre da submissão a sistemas de crença, deve preservar o rico legado espiritual presente nas várias tradições religiosas como contribuição para uma sociedade mais humana e livre. Por fim, faço algumas observações e comentários sobre questões que considero sensíveis no modelo teórico de Corbí, sobretudo sua afirmação sobre o fim da religião e a falta de substitutos para ela, sua compreensão da história e a possível universalização de sua proposta de espiritualidade. Palavras-chave: Religião; Espiritualidade; Cultura; Revolução científica; Corbí. AbstractThis article presents the general lines of thought of the catalan philosopher and epistemologist Marià Corbí, as well as his theory about the role of religion in traditional societies and the loss of this function within the frameworks of modern scientific and technological society. For Corbí, the industrial era made disappear the living conditions which made necessary the preindustrial cultures and their mythologies and religions. Social programming systems based on these mythologies and religions have lost their function, so they are all collapsing. Then I discuss his proposal for a lay spirituality, which seeks the quiet knowledge and the interior path to oneself. This lay spirituality, free from submission to belief systems, should preserve the rich spiritual heritage present in the various religious traditions as a contribution to a more human and free society. Finally, I make some observations and comments on sensitive issues in Corbí´s theoretical model, especially his statement about the end of religion and the lack of substitutes for it, his understanding of history and the possible universality of his spirituality proposal.

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