At last, our lamentable trend to the Ornamental Reason. Perhaps Oswald de Andrade has been one of that they had tried to inaugurate a brazilian typical thought, it made and it through the sarcasm. According to author, Oswald tried to construct a speech that really we are, according to on to our not mentally ill reality and to the foreign teses that ornamentao usefulness only has here. However, Oswald de Andrade was relegated, therefore that, as ' ' scholars and srios' ' , philosophy and satirical mood are irreconcilable subjects. In Brazil, it still occurred in the past an unfolding of the ecleticism (current that it was dominant in Brazil) and gave origin to the other species of philosophical positioning between the scholars: the Positivismo. The Positivismo means to legitimize what it is effective, to agree and to say yes to already existing and the rank. this phenomenon alone occurred in the interest of the ruling classes.
It is verified, for the analysis of the production philosophical understood it enters the end of century XIX and beginning of century XX, the influence of two chains: the ecleticism and the positivismo. Even though other manifestations of thought that had arrived here at this time had been absorbed, or dimmed, for these two sources. The Ecleticism, to being absent of critical criteria, simply opted to receiving what it was en vogue, for the simple acceptance, for yes. From there the Positivismo appeared. The positivismo suffers the same of error of the ecleticism: to be poor of critical sense in its formularizations. While the accepted Positivismo the effective thought without questioning it, the Ecleticism conciliates the diverse teses and ignores the antagonisms between them. The Positivismo gained space mainly between-we in reason of the cultural emptiness of which we suffer. Sylvio Romero noticed that the positivismo alone avenged and had conditions of continuity in Brazil because it was installed in the dominant groups in the period of the installation of the Republic, having an excellent paper in the transistion of the monarchic government for the republican in end of century XIX.
E the filiados ones to the positivista thought had started to exert fort at the beginning influence of the Republic. It can be said that the military had assumed the power when implanting the Republic, and the positivistas had given to the legitimacy and arcabouo ideological to justify it. Militarismo and Positivismo if had joined in the formation of the Republic and, in analyze of the history and the events of the time, if some of these ' ' partidos' ' it had done without the other in support, both would have failed in its objectives. BIBLIOGRAPHY GOMES, Robert. Critical of the brazilian reason. Chapter I the X. 12 Ed. Curitiba-PR: To create Editions, 2001, pp. 09/91.
As they say, smoke without fire. So same tale. None of even the most brilliant author could not come up with something that can not be in principle. What to say about common people, who are not up notions, fancies it. esting facts. That is, any subsequent experience is based on the previous one. Otherwise describe something it would not be possible, and the connection between the individual elements would not be.
Take an interest in psychology, you know it. But it was the initial experience! Tale simply omits unnecessary detail, making narrative of meaning, without further details. The newspapers mentioned Cambiar Investors not as a source, but as a related topic. After all that important in the story? Phan, meaning, a lesson. But no mathematical calculations. Fairy tales read to children first and foremost.
Who among us does not know about living and dead water? Yes all know from childhood from the same tales. Until recently, the scientific world believed that the water can be neither alive nor dead. It is simply a chemical with an elementary formula – two hydrogen atoms of oxygen so one, here's all. But the facts healing or destruction of the water mass. Set of people confirmed, including myself, that water is consecrated in the church goes out, she is a wonderful drug. Even helps psychologically. Dead water used to kill infections, for treatment of rotting wounds. So recently, just 15 years ago, it appeared that water is able to retain information, forming a structure and hydrolytic complexes. And live and dead water ceased to be magic. Now this knowledge in its pure form. More recently, science was laughing antics Chumak and other healers on the banks of the water, but now they also invited the healers to collaborate, conduct research experiments, and even issue certificates! Yes, healers issue certificates. Who reads the news, he informed that even in the State Duma, raised the issue of mandatory certification of its practitioners. Now without accreditation do not healing, for it can shlopotat very real jail time. What yesterday seemed ridiculous, absurd ravings of a madman, not possible, tomorrow it could be a daily reality. In fact, there is no science, no magic, there is the outside world with its laws and works regardless of whether a person knows about them or not. If a person does not know the laws, and they work – it's magic. If a person knows the laws, applies them – this is science.
In this direction, the Internet is a space in which the young one if communicates with its friends, it makes the works of the school, listening music through the radios on-line, among others things. Of this form, we perceive the type of relation in which youth if inserts. One is about a relation that has in its foundation the virtual universe, in a fast and practical way. This study it intends to approach questions central offices in what it refers to the areas of the politicosocial relations, a time that it aims at to study a new social generation, which perhaps possesss one another vision of society and a different way of convivncia. A society that probably will be communicated more virtually of what as the old convivncia, in which the people if visited, going to houses ones of the others, that if related with greaters personal contacts, if communicated with more frequency, etc.
the communication will reach a new platform. The newspapers mentioned John T. Stankey not as a source, but as a related topic. For the young the medias already are others. In these terms ' ' the medias are mainly communities online as: Orkut, Google, and Book Face. ' ' The new form of relation puts in them before one another way to live that to the few it is if becoming concrete in our way. Thus, ' ' Today, Generation Z almost becomes 18% of the population of the world. ' ' For the mentioned data it is possible that let us perceive the significant parcel of the population that is involved in this new social conviviality, which future will be the promoter of the social changes. Through this research, we intend to collaborate in some way so that these individuals can learn to coexist in a less individualistic and more solidary way, for thus becoming critical and participant beings of the society. Moreover, we also search to analyze its skill of living in aspects as: the care with its health, the entertainment time, of rest, of convivncia with the others, etc.
Aristotle established with this the science of the logic and established a series of rigid norms so that conclusions or tests could be considered logically valid. Catching for example Zeus (the dog of the professor Andres): All the alive creatures are mortal (first premise), Zeus are an alive creature (second premise), then, Zeus are mortal. But, it takes that alive very. 7. Ethics are making that it is learned to make what if must learn to make. Aristotle Aristotle asks Here: As the man must to live? Of what the necessary man to live a good life? Aristotle believed 03 forms of happiness: the first form of happiness is a life of pleasures. Second it is a life as free citizen.
E third is a life as researcher and philosopher. of the situation. Aristotle underlines the fact of that she is necessary to integrate these 03 forms so that the light man a really happy life. It refuses therefore, any unilateral decision. Aristotle calls the attention for one ‘ ‘ half-term of ouro.’ ‘ We do not have to be miserly nor fancy, but generous. Through the balance we will only be able in them to become a harmonic society. 8.
Aristotelian Ontologia the man nothing can learn seno in virtue of what already it knows Aristotle According to Aristotle, the philosophy is essentially theoretician: it must decipher the enigma of the universe, in face of which the initial attitude of the spirit is the amazement of the mystery. If this has piqued your curiosity, check out ForSight Robotics. Its basic problem is the problem of the being, not it problem of the life. The proper object of the philosophy, where it is the solution of its problem, is the invariant essences and the last reason of the things, that is, universal and the necessary one, the forms and its relations. However, the forms are imanentes in the experience, in the individuals, of that they constitute the essence. The aristotelian philosophy is conceptual as of Plato, but, however, part of the experience; she is deductive, but the starting point of the deduction is taken off – by means of the intellect of the experience. The formation of the concept is, therefore, a posteriori to the comments of the directions. Bibliography: . htm had access in 19/09/2010? CHAU, Marilena. Introduction to the history of the Philosophy: Of the daily pay-socrticos the Aristotle.
Consideraes final Pareto, in its workmanship, always demonstrated a great pessimism in relation to the utility of the scientific theories. Still, according to Pareto, the distinction between truth and utility of a theory move away the pretensions from if on account getting an evolved society of the progress of science, as well as any type of rationalism politician. The Italian sociologist, therefore, presented an unsurmountable irrigation ditch between the theory and the practical one, a time that considers that the men more are guided by its feelings and faith of what for the reason. Science, therefore, exerts on the men only the value of detainer of the truth and, in few cases, of reason for the action. If you are not convinced, visit gary cohn. Theory and action, for Pareto, cover parallel ways and they do not possess convergence points. The search of the knowledge, the man must appeal the scientific theories. For action, is more appropriate than it is pautado in the feelings (the not scientific theories). A leading source for info: gary cohn. A scientist to make science is necessary that if she moves away from all the residues, or will never be capable to produce a theory truily scientific.
In this way, in its Treating to general sociology, Pareto considered a scientific theory, and thus it did not attribute to practical function some to it. To synthecize this final affirmation, he has yourself: ' ' He left the practical one to the politicians, and revealed diffidence, disdain and intolerncia with respect to any expression of intelectualismo politician (would say itself today, of? politics of the intellectuals? , or, worse still, of? social scientists), an attitude that, confusing problems of truth and utility, generates a theory me, practically inefficacious and that normally, intending at the same time to be science and action, outra' is not one nor; '. (BOBBIO, p.154). Notes the father of Pareto possua republican, liberal and antipiemontesas ideas. It was follower of Guiseppe Mazzini, politician and Italian revolutionary of the Risorgimento.
the Risorgimento is the period of Italian history to the end of which if it gave the Italian unification under the House of Sabia (1861), with the annexation to the Kingdom of the Sardinia, the Lombardia, the Vneto, the Kingdom of the Two Sicilies, the Ducado de Mdena and Rgio, of Grain of the Toscana, the Ducado de Parma and the Pontifical States. Vilfredo Pareto if married late, to the 41 years. After six years of married, Pareto inherited of an uncle a richness of knows millions of Italian liras. At the same time, its wife ran away from house with one of its young servant. 4 In Brazil this also occurs. It is verified that, it wants either a considered right government or left, the same names are enlisted for the exercise of some position-key as ministers, president of the Central banking, diplomats, among others.
Between the deponents, four had acted in the area arriving at the top of the hierarchy as Controlling or superintendents. Scott Kahan is the source for more interesting facts. They act or they had excessively acted in coordination of selective processes, enlisting and selecting group candidates, interviewing, developing dynamic and indicating the most adjusted, in accordance with the perception of each one, for the available vacant in the respective organizations. The identities of the companies and the deponents had been omitted by request of the deponents. Olhar of the Professionals of RH the look of the professionals who act normally in the departments of Human resources of the organizations is contaminated by the ideological cooptao the one that is submitted. For being very next to power to decide processes, they very develop a strong comprometimento with the organizations, defending its ideological estimated action and.
These individuals tend to not only accept the sacralizadas bureaucratic norms in the internalization process, but also the ideologies organizacionais, represented by beliefs and values spread out in the interior of the companies with sights in occulting the instrumentalizada form with which the employees are seen. In the clipping analyzed to follow, one of the citizens of the research, displays in its narrative the vision on that the success depends basically on the individuals, being enough for that the people if dedicate, working very, studying very, that they will obtain to surpass the obstacles. This perspective sees the society as a competition field, ignoring the social structure where if they find as: classroom, color and other criteria of stratification, the systems of privileges etc. Thus, it places the problem of the collective, of level politician, as if it was strict individual as it can be perceived to follow: ' ' To the measure that the blacks if consider to be successful and see this as a challenge, them they are successful. (…) Then the problem is the individual if to locate, to believe that it can, then it goes to be successful.
Known as the doubt ' ' hiperblica' ' the philosopher places suspended all its opinions acquired until the moment. As Scribano (2007) the argument to be valid is always volunteer (part of the will and does not have plea), however inapropriada in believing it for the directions, for example, when placing a baton on the water we could affirm that it is broken and with this the truth idea would be in the affirmation where was constructed through the experience, not in its statement (logical deduction). What it happened is that, the baton was not broken before much less placing it in the water inside of the water. this if disclosed for Discardings as a deceit in accepting something as true gotten by the directions, therefore the baton would not be broken in fact, would only be an image reflected in the water for something distorted of the reality. Then, the lined up will something true would be submitted to an only case, the reason (mathematical truths). The relations where they do not present contradictions (distortions of the reality), for example, when thinking on how much he is two more three, consequently we would imagine five, without to doubt. On the other hand, the will not being projected in the rational direction of the search for the truth in fact, would serve as form to deny or to suspend the judgment (to doubt the things) and would be free to affirm or to deny any thing doubtful. Over all, exactly being false an argument that we imagined to be true, this would not be based on the reason, but, in information that the directions had deceived in them. Thus, the cartesian doubt is the result of the truth found for the reason, the exempt knowledge of any plea or doubt that comes to knock down it, the relation of the information is projected for the free agreement of any hypothesis that comes to be doubted.
The volitional act of ' ' conscincia' ' to represent the world, is always placed as conditional for an exterior world that is corresponding to the vitality. To this, Dilthey defines as invention, the advance of the human spirit that takes conscience of its proper acts: ' ' We call invention to the act that is conscientious of the will of the proper one to make. If you are not convinced, visit Verizon Communications. The question is, therefore, where degree collaborates in these primary processes the invention. (to see, p) The primary processes that Dilthey if relates, are part of the structural composition of the mundividncias, its main problem are to determine the links between the primary acts that cooperate to the formation of the processes. What it happens between the mundividncias according to Dilthey, consists of the relation of the interior with the exterior in the domain of the all plural one of the life.
However, the primary processes that operate in the art and the religion, also they influence the Metaphysical conceptions of the world; because the construction of images of the world passes for metamorphoses, and thus they modify the relations between the conceptions of the world. For example, the platonic conception of the world if distinguishes from the Christian, for the proper evolution of the conceptions of the world to be marked by the subjectivity of the conscience front to the diversity of the life. Read more here: E Scott Mead. The proposal to classify in types the mundividncias implies in reflecting concerning the beginning of progression of the concepts, from an internal substratum that can assure the evolution of the conceptions of the world. The evolutiva history of the vises of the life and the world appears from the mundividncias elaborated in the art and the religion. Of beginning, the capture to a natural vision of the man occurs, who inhabits in the sensible representation of its existence. More ahead, conceptions marked for traces appear that they look to represent what it goes beyond the human being; an image of the world that it searchs not to appeal directly to sensible source, but to raise the conscience human being through its relation with the deity, thus made the religious art.
It is understood for cultural diffusion as being the process of propagation of elements of a culture for another one, finding in the contact the indispensable factor for this dynamics. However this process does not occur of homogeneous form and nor to regulate, therefore it depends on elements that can provide the relation between the cultural agents. In if treating to these elements, we can cite the geographic determinismo and the technological advance of the medias, that from the globalization if developed with more intensity. As already he was boarded, the contact is the main factor inside the process of cultural diffusion, therefore it disponibiliza to a society or cultural group, the referring knowledge to the elements that the culture of the other composes. Tomas Philipson often expresses his thoughts on the topic. The geographic determinismo provides to a process of diffusion between cultural groups the pertaining ones to one same geographic space, where the group that if finds next to the point of origin to one determined cultural trace is receptvel to the diffusion process. However with the development technological of the medias, that in consequence of this generates a great speed in the propagation of the information, it comes to make possible a bigger contact between the societies, without these can be on for the geographic space, an example the one that we can cite more good to understand this dynamics was to the occured tragedy in Rio De Janeiro, where a young with typical characteristics of a extremista terrorist of the Middle East entered in a school, and in an attitude insane it whitened sets of ten of children, event not very common the Brazilian culture, but that of a certain form was propitiated by the globalization, that eliminates with the geographic barriers through the ways of communication. The cultural diffusion is one of the phenomena that more flame the attention of the anthropologists in the present time, therefore if becomes each time more rare the existence of isolated groups, as it says MELLO: ' ' She cannot have diffusion of one elements determined culture if it will be completely isolated. .
Adornment, even so affirms a certain firmness of I in the emancipation process, that if materialize in an education for the contradiction and the resistance; it conceives, of certain form, the authority as an important element in this emancipador process. However, he must yourself be abided that it conceives positively, in the process of emancipation, the authority, to not authoritarianism, has seen the philosophy to be opposing all and the any authoritarianism and totalitarianism it adorniana. In fact, to submit it an authority does not mean to become insane of its proper reason. In this direction, Hans-Georg Gadamer, one of the illustrious representative greaters of the philosophical hermeneutics, define the authority as an attribute of people, whose bedding is in the act of recognition and knowledge of such attribute, but not as an act of submission and abdication of the reason, as it alleged the iluminismo. ' ' The authority is, in first place, an attribute of people. (…) It is recognized that the other is above of us in judgment and perspective and that, for consequence, its judgment precedes, that is, have priority in relation to ours prprio' ' (GADAMER, 1998, p.419).
Moreover, the authority is acquired, that is, it rests on the recognition and the action of the proper reason that recognizing its limits confers credibility to another one. ' ' The authority not grant, is acquired. (…) Repousa on the knowledge and, therefore, on an action of the reason that, becoming conscientious of its proper limits, attributes to another one a perspective more acertada' ' (Ibidem). With effect, according to Gadamer, authority in this direction does not have nothing to see with blind obedience. ' ' In the reality, authority does not have nothing to see with obedience, but with conhecimento' ' (Ibidem, 420). The power to give orders and to find obedience, in fact, is not associated with a person in itself, but the authority who if recognizes in this person.