In this way a fundamental factor log in crisis in the education, based on a form of asymmetrical reciprocity. The Reciprocity indicates the "bilateral nature" and not the unique relationship that can not be "one way", as in authoritarian perspective. The asymmetry indicates the difference of the positions (and thus roles), which implies a difference of functional (not ontological) order. The human experience of living a plot of involuntary and voluntary relationships, asymmetrical and symmetrical, which go far beyond any contractual paradigm. We are not only made of symmetrical and marketable contacts, the relationship dimensions that shapes our identity comes from a completely different network links. We did not choose our parents on the same way and at the same time that they have chosen us; we didn’t choose our local or national level community, nor the coordinates of historical, geographical and cultural factors that shape the space of our existence; we haven’t chosen our sex, we did not choose to be born.

This gives rise to the difference of the educational relationship, which consists of continuing to give life in another way: for in the generation, which extends beyond the biological sphere, springs the duty to accompany and the right to be accompanied. In a pervasive culture besieged by the mercantilist model of exchange, based on a total contractual arrangements, it is particularly difficult to accept a form of relationship that is not, however, the result of a revocable and conventional act between peer. Not surprisingly, the educational relationship, especially at school level, now tends to be assimilated to that, typically economic, that exists between supplier and customer, between buyers and sellers of goods.

In fact, my life will not turn on and off as the list of Facebook friends. The dream of being able to "start from scratch", which projects an ancient and dangerous delirium of omnipotence, now comes in a new form, which does not come up to a plan of collective emancipation and mortgage of the future, as was in great modern utopias; it appears more like a blind greed of this present (Life is now!), besieged economicistic ideology of flexibility, the media pressure of consumerism, from the flattery of the real digital siege around us.

The myth of autonomy, which in modern culture fed uncompromising policy planning, in the post-modern era is presented in the research, all private, of a liberation from the burden of history: my life can always be reborn in the game "variable geometry" of voluntary relations.

Just like in a video game: when you lose a game you can reset the system and start over. The time of life is less and less perceived as part of an irreversible and shared flow, to which is traditionally given the name of history, and it is increasingly experienced as a chaotic and incoherent combination of fragments of self- reference. It is not difficult to read in this drift, in which even love becomes a liquid, as Bauman reminds us, the attempt of the dissolution of all ties, "Love is a net threw into eternity, the desire is a stratagem to save himself the task of weaving the web".

At this point, the reader might object that this analysis does not help us to differentiate the adult world from young people. In fact, it's just the point: it is reducing that difference, without which the relationship does not become a real education to accompany the growth. To educate is a voice of the verb to grow, and today, behind the glittering bustle of our lives on the run, at a time when everything changes swirling, everything finally seems to turn up empty itself.

The change is real and not illusory when it fits into a story, it introduces a gap between a before and an after in the journey of life, replacing to the repetitive let live the creative novelty of living. A novelty that does not assert, however, through a reset of the past, unrealistic and impossible, but as a response to a vocation to cultivate, enrich, release, promote, in a focused and progressive way.

In this sense, the educator must take responsibility for a dynamic synthesis between the nature and the culture, and the culture is precisely a form of the "spiritual cultivation "of the nature, which means they who must know how to respect and to encourage, to welcome and to orient the sense of vocation and timing of growth. The " added value " compared to the purely natural level is the ability to "give back" to the world -in a perfectible and uninterrupted form- more than we received. The body and the emotions, the work and the free time, the inner life and the relationships, the transcendence and the history: the entry into adulthood is marked by the ability to not be divided between these (and other) dimensions of life, but to unify them in a neat summary in the way of their maturing.

The true adult is someone who reaches a relative stabilization of their life orientation: the search for meaning is not dissipated, scattering in all directions, but it puts deep roots that identify and shape a state of life. Not everything is done -it's true- in the sign of authenticity, you can also give up the routine, the interested calculation involved in unscrupulous cynicism.

However it is undeniable that a true teacher is one who knows "answer" for one's vocation: vocation and responsibility is the indispensable combination of the adulthood condition. A combination now endangered by a pathetic and irresponsible youthfulness, which many parents and teachers give up being themselves, deceiving to hide their weak identity with a mask of jovial demagoguery.

The life of faith is affected by this horizons’ shortening, when it becomes in a comforting mixture, made of refined spiritual chills, in which reward an existence hungry for thrilling emotions. The bad, the limit, the suffering and the death are dimensions that we tend to hide more and more to our boys.

Let's face it: we have not even words to announce the last things, to nourish the hope of new heavens and new earth. Yet it is precisely in the light of eternity that the time becomes more valuable, and only the infinite truly expands the horizon of the finite. Our faith is genuine, if he can testify that true salvation is to close our eyes to our vulnerability, but in opening to the resurrection.

This openness is credible, and not presented as an evasion of responsibility before the history, when it can transmit to the youngest the infection of the great ideals, great goals, great horizons. That's where the issue of education meets the challenge more difficult and decisive: in its ability to be "carriers" of a contagion of infinity.

In an era of short-sighted, in which politics, culture and even the school seem content simply to decorate the present and the promises of adults should be up to the expectations of the young, which shake and call into question our myopia and our accommodating and painless conformism. It's appropriate to say with Kierkegaard: "What needs our time is eternity."