Description: The main argument developed in this text is that it is necessary to comprehend, in a broader way, the complex network of political, juridical, economical and social relations in which the educational institutions and activities of the contemporaneous societies are implied. Presented in these terms, the issue requires a broad assumption concerning the relations between politics and education, between the planetary life and the different societies, between the obligations and spiritual and social benefits shared by all the individuals and peoples of the world. To the extent that the institutions and school activities were inscribed and configured as singular and central data in the current world, it is relevant to describe and signify its statutes as well as the relations network which constitute them; it is important, above all, to recognize them as privileged spaces of accomplishment of an imaginary of human society which relies on the expansion of individual and intersubjective rights and responsibilities towards all forms of planetary life. Methodology: The text presents a philosophical reflection about the singular relations that are established in the contemporaneous societies between the political issues and the school institutions and activities. Conclusions: It is possible to conceive and face the problems and challenges present in different spheres of the contemporaneous sociability since they do not originate from supposed "human nature", but in the ways they were, due to custom, convention or strength incrusted in the social relations. This notion finds support in the ancient or recent arguments and experiences which say: humans may act in the circumstances where they find themselves; they may interfere facing all forms of domination; the capacity of ideological doctrination or the employment of violence do not offer any criterion to determine the political and moral superiority of a vision of the world or of a culture over the others; the planetary resources and the technical and scientific knowledge which comes from human ingeniousness must be considered as common resources of humanity and not as means to strengthen the dependence and dominance from some over the others. What is relevant is that our time presents vigorous signals of an ethos willing to consider the meanings of a planetary life in a broad way; to confront all forms of domination; to recognize that the fragility of the human condition is not a fragility, but a distinctive trait of its dignity; that, despite all its historical deficits, the democratic notions and institutions correspond to the best humans have invented to oppose against the tyrannical, authoritarian and totalitarian ways of governments; that politics, culture and education are not natural activities, but possibilities which emerge in the intersubjective spaces that humans create to exchange opinions, to act and to share responsibilities and benefits.