Revista da EMERJ - V. 22 - N.3 - Setembro/Dezembro - 2020

 R. EMERJ, Rio de Janeiro,v. 22, n. 3, p. 134-148, Setembro-Dezembro. 2020  136 ABSTRACT The present paper seeks to answer about the inevitabi- lity of corruption in human behavior. It would be corruption generated by the external environment? And in this case is it possible to say, as John Locke, that the man is born empty? Or is corruption inherent in human character, which develops it independently of the social environment? How education can help in the process against corruption? In order to develop this issue, we have chosen to use theoretical research, in an attempt to decipher at what point corruption arises in human character and how human rights can be applied in the educational sphere to fight corruption. It was applied the deductive method using as basis the thought of Emmanuel Levinas, without ceasing to engage in dialog with other national and foreign authors and also with other areas of knowledge. The study presents evidence, by means of comparative and experiences, that corruption is born with the man, as well as in some other animal species, citing, for example, the case of the gre- en monkeys that emit a cry myself to warn to the group that a predator is approaching. One of these experiments showed that a false alarmwas emitted when another monkey found bananas. So the “liar” could move away the competitor to stay with the food. On the other hand, the research permeates the naturalis- tic concept by which the human being is attaint and, therefore, product of the social environment. Corruption in modern society has become everyday truth, which makes more complex the ne- twork that involves the human being. The study seeks in authors such as Voltaire, Goethe, Machiavelli, Eckermann, Empedocles, Democritus, Epicurus, Lucretius, Darwin, Provine among others, the arguments of authority to back up the investigation. In a second moment, based on the perspective of Levinas, it approach education and the encounter with human rights, bringing the form to expose the knowledge by a pedagogy of otherness, own of Emmanuel Levinas. Thus, from the encoun- ter between different (and not between indifferent), the quality