The way that Adornment considers, then, man to run away it from this state of irrationality, is the emancipation; that is, an education for the autonomy of the citizen, its capacity of autorefletir in its half surrounding one. This way for the emancipation that Adornment considers, if makes under a certain firmness of I. ‘ ‘ The necessary emancipation to be folloied of a certain firmness of I, the agreed unit of I, as formed in the model of the individual burgus’ ‘ (they ibidem, P. 180); that is, under an internal determination of the individual, which does not submit itself to the social heternomas forces, that massifica the society, becoming it a heternoma society, which if abstains from its autonomy and if it submits the regency of outrem. In a general way the society is affirmed that, according to expression of Riesman, ‘ ‘ it is directed of fora’ ‘ , that it is heternoma, assuming in these terms simply that (…) the people accept with greater or minor resistance what the dominant existence still presents to its sight and superficially them inculca to the force, as if what it exists it needed to exist of this form.
(Ibidem, P. 178). The emancipation process is defined, first, as an act of queerness of the individual front to the masked inverdades of truth that sobrevoam its half surrounding one. ‘ ‘ The other people’s condition of queerness is the only antidote of alienao’ ‘ (ADORNMENT? , P. 83)? in Kant, the alienation concept is understood as the citizen that if leaves to lead for its tutor, and in the thought of Adornment, the individual that if it submits to the regency of outrem. Thus, the emancipation is defined as one come-the-to be and not as a being; that is, not as something soon, static, but as something dynamic, as one to awake of the individual front the world, wakening that if constituted at every moment.