The human being makes everything for interest. Gratuitousness in its gestures, action or positions does not exist. It makes, always it says and if it relates from personal interests. It is truth that somebody could object, saying that: ' ' I am not thus. I make things in my interest, but also I defend the interests of others. When I make good actions or I help somebody, I do not make it thinking about me, but in whom it receives the good that fao' ' The reply to these objections it is born of the investigation: When this person makes the good, makes this really thinking about the other or thinking that the other will devote gratitude to it? She makes the good, he is solidary, she helps the needed ones, because they need or because she will feel herself well with its conscience? We come back to our affirmation: always, in that we make what it moves in them are our interests. Nor always they are economic interests.

Nor always they will be stingy interests. Nor always they will be interests unprincipled people, antiethical, self-centered. But always we act for our interests. It is the case of solidarity. What it moves in them to be solidary is not the necessity of the other, but our necessity not to be badly with our conscience.

Not to be with the conscience in accusing not to have done what we could have done is that we make what we make, in the solidarity acts. Other times we make the good because this most becomes in them accepted in the society. E, even so is not an act of would mesquinharia, thinks thus: ' ' I go to make what all wait that I make therefore if not to make will be badly seen for they know whom me or for the society.

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CPC System

The time of the human beings was in exaggeration with the time of the nature. Detected this, the deliberation was in the direction to create and to develop mechanisms to foment the production. Schools directed toward the development of the plantation techniques and reforestation appear, in this way. In the principle the schools take care of well what it is wanted, but immediately afterwards are saturated. It has been broken, then, for something more elaborated.

Facultieses, after-graduations, mestrados and doutorados appear. All the system if return for one only question: the necessity of if taking care of inside to the consumption of the lived deeply model: the burning of the forest if to have baked animals In a beautiful day it arrives somebody of another society and it suggests: why not to mount a churrasqueira? All this system that vocs had developed brings in itself a fallibity that it is nsita. With the churrasqueira, on the other hand, the burning of trees will be given only in the necessary amount for the consumption of the meat. All had been estarrecidos with the obviedade of what the foreigner says, but, thus, they had still been remained reticent, because they inturam that all the system would come below with the practical rank in of the idea coming of is! ' ' Ahead of this small fbula I place myself to think concerning the function of the Judiciary Power. Each time more I convince of that &#039 is a mechanism; ' without utilidade' ' , but that it is presented as one badly necessary one. One becomes necessary because it lacks respect. Then one third, other people’s one to the problems, is called to compose the question. if not only waits of these the third resolution of the problems inside of the limits of the right.

In some cases, as in the Family law, one wants exactly that magistrate is a psychologist and makes therapy the spurt. The order deduced in judgment was formatted to take care of to the preceituado one in articles 282 and 294 of the CPC, but, in the practical one do not pass of ' ' justicializao of afeto' '. Ahead of what it was displayed it remains to say that if each one to look for to walk inside of what it is stipulated to call ' ' ethos universal' ' the importance of the Judiciary Power will be minorada. This would be excellent. In the day where each one to give account of that he is author of proper history delegations to avessas had left to exist. Definitively we need to learn with the foreigner. We must use ' ' churrasqueira' ' before let us burn in them in a giant system that has spent much time alone to watch itself, from there the Corregedorias of Justice, the Advice of the Magistracy and now the National Advice of Justice. This agigantamento of the Judiciary Power has a price and is high. To each time that we delegate it prerogative to decide our questions to it, forgetting rules as common-sense and respect, we feed a great one been. It will be really necessary one ' ' super-leviat' '? It is the reflection

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Searching for Freedom

I only search the freedom, a way to feel me free, to be able to breathe to make everything without worrying me about nothing. But the fondness beyond takes in them to one where never we imagine to leave ' ' In the deep one what we want it is alone to search our peace. I want to be able to look at stops backwards and seeing the things good that I made, and to be able to learn with my errors, that for signal are many but they had always made that me to evolve. But which is the way for everything this? To open the arms and to say that we are free, we are happy? Which the secret of the true interior peace? to *Sorrir they say that it is better remedy, says then me because the people live crying to the one instead of smiling? The only certainty that I have is always to give value in the true friendships, therefore they can be the only remedy for all this monotony, called life! (Jhow).

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Freedom in Kant

The present article retraces the question of the freedom in Kant, who must be seen in the relation with the practical philosophy of the right. Therefore, it interests to need the concept internal and external freedom, relating the first one with the beginning of the autonomy, as well as the distinction between moral and right. Initially, to show that the freedom is a pure rational concept that if finds detached from the experience completely. Second, to emphasize that the freedom concept proves its existence through laws derived from the pure reason for efetivao of choices, that are deriving of practical principles. I will conclude that the freedom is basic point of all the kantiano system and condition of the moral law, and that the state in the quality of external freedom guarantees the coexistence of the individual freedoms.

Word-key: Kant, freedom, right, moral, state. Abstract: This article you tell issues of freedom in Kant, which must be seen in relation you the practical philosophy of law. Therefore, it is interesting you defines the concept of freedom internal and eXternal, relating you the first principle of autonomy well the distinction between morality and law. Initially, you the show that freedom is pure rational concept which is completely disconnected from the experience. Second, you emphasize that the concept of freedom you prove its existence by laws derived from pure reason will be the execution of choices, which ploughs derived from practical principles. Conclude that freedom is basic point of the entire system and condition of the moral Kantian law, and that the state the individual guarantor of freedom outside the coexistence of liberties. Key words: Kant, freedom, law, moral, state. 1 Introduction Of beginning, becomes necessary to stand out that the freedom is a pure rational concept, that is, this means that it meets detached from the experience completely.

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The Freedom

According to moralista Kant, the not only effective reason as power to decide, but also exerts its force on the will, wants imposing, wants constrangendo, wants coercing. The external freedom is basic condition so that the state can exert through the right the coercion of the individual will. The state has the function to guarantee the coexistence of the individual freedoms. In this context, when the state punishes the agent who if finds threatening the freedom of another one, removing it of the social conviviality, is glimpsed, a freedom annulling to another one, that is, the external freedom through the state, annulling the individual freedom (internal) of the agent. The legal law destines it rational beings that do not act of course in compliance with it, having in the corresponding categorical imperative its exemplary formula of execution.

The man is under the legal law in way that its freedom meets in the idea, submitted to the conditions of the external legislation, according to which the will of a man can be jointly coexistente with the will of another in agreement man a universal law. When conceiving, in the idea, the limits of the freedom of each man with regard to all the actions of its fellow creatures, reciprocal and mutually compatible between itself, Kant supply the intrinsic bedding of the right that legitimizes the physical coercion morally as motivation for the observance of the legal laws. As my freedom is of beforehand conditional the other people’s action, subsistindo each one of them morally for the convivncia of the external freedom according to universal laws, all coercion that if opposes to any one of my action, practised in disrespect to such conditioning, is not unjust. This means that the act coercitive, delimiting physically a external freedom to the scope where the freedom of action of each man meets in any morally conditional way for the categorical imperative right it, does not harm its free-will, no matter how hard it can affect its physicist.

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Treated TheologicalPolitician

Espinosa initiates its text of Chapter XX of its Treated one, showing that &#039 is not so easy; ' mandar' ' in the spirits as he is ' ' mandar' ' in the languages. Still in the first paragraph, Espinosa shows, that no matter how hard if wants, nor a man can subject completely to the power of outrem; no matter how hard he is subject to outrem, this will not go to hinder of that ' tal' man does not reason in the way that to want, and on what wanting. E, that no matter how hard some ' ' soberano' ' it obtains to overwhelm its subjects, the point of wanting to make with that the subjects according to admit to want of the sovereign what is correct and what is missed, will not go to freely obtain, to take off the freedom of the subjects to think freely and to give value judgment on what to want and when to want. Espinosa uses as Moiss example, that all opinion of the people conquered, but ' ' not by means of astcias but for divine virtude' ' – also it was surrounded by problems as – ' ' rumors and accidents interpretaes' '. However if Moiss did not obtain to escape of such problems ' ' with the aid of the virtue divina' ' , as other sovereigns could escape? Espinosa shows, that for greater that is the power of that interpreters of &#039 are considered; ' right and of piedade' ' , these cannot take off, and nor to prevent that the men judge the things according to its ' ' way of ser' ' to see the things. For Espinosa, nor a man can renounce its freedom to think on what wanting, therefore this freedom is one ' ' direito' ' nature superior; it does not have as the man to resign to this freedom – freedom is that it makes the man to think and to judge as to want.

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Female Politicians

On the other hand, the men very support badly the women whom they love grant the lesser sample of interest for other men; thus, however … Therefore, we see without effort that if the men and the women assumed the authority jointly politics, the peace if he would resent very at this permanent possibility Of conflicts. (Treated Politician, chapter XI) For Arthur Schopenhauer: ' ' The woman has intellectual myopia, its horizon is very small. The aspect of the woman only discloses that it is not destined to the great intellectual works, nor to the great material works. It has that to obey the man, to be a patient friend tranquilizes who it. What it makes the particularly apt women to take care of of us educating in them in first infancy, that same they continue being infantile, fteis and is limited of intelligence. They remain for all life great children. They do not see beyond what it is ahead of the eyes, they are fixed only in the gift, take the appearances for reality and they prefer the frivolidades the things most important.

What it distinguishes the man from the animal is the reason. Prisoner to the gift, is capable to come back to the past and to dream of the future; from there its prudence, its cares, its frequent apprehensions. A weak reason of the woman does not participate of these advantages nor of these incovenientes. The deep one of its heart, the women believe that the men had come to the world to gain money, and the women to spend it. … the nature did not give to the woman more than the dissimulation to defend themselves and to protect-se.' ' (The love, the women and the death). For Hegel the existing argument between a man and a woman is equal the one that has between an animal and a plant, being that the animal if identifies more with the skill of the man and plant if more molds as the aspect of the woman, therefore its progress is more pacato, leaving itself to take more for the sentimentalismo, will be in the command the State runs danger therefore, according to it, they in accordance with do not act the requirements of the grouping of people who are governing and yes as its state of spirit.

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Freedom According To Existentialism

‘ Freedom is a word that nurtures human dreams. it does not have nobody that explain and nobody that not entenda.’ ‘ (Ceclia Meirelles) To understand the concept of Freedom in Sartre is not easy task. For the accomplishment of such company, considering the difficulty of access To the workmanships all, was opted to reading intercalated workmanships of the beginning, way and end of its career. They consist in these: Nausea, the Age of the Reason, Suspended Penalty, With the Death in the Soul, the Being and the Nothing, the Existencialismo are a Humanismo, the words, Stories of the Beaver, Between Four Walls, the Data Are launched and Sketch for a Theory of the Emotions. The freedom can be characterized as the choice that the man makes of its proper one to be and of the world (Abbagnano, 2003, P. 619). But for if dealing with a choice, to the step where it is made, generally it indicates others many how much possible choices. The possibility of these other choices is not explicitada or proposal, but it is lived deeply and express in the nonsense of the existence.

This nonsense consists of the fact of Sartre to perceive that, although all the freedom that if can have, of all the decisions that if can be taken, cannot be chosen not to choose, not to opt, not to take decisions. We are responsible, only the responsible ones, for each one of our actions. We construct our existence. Thus, for Sartre, the Freedom ‘ ‘ devora’ ‘ the proper Freedom, therefore affirms that ‘ ‘ nobody entravou my freedom, was my life who bebeu’ ‘ (Sartre, 1986, p 264). The existencialistas in a generalized manner agree to affirming that the question concerning the freedom is not an objective question. It is not questioned if somebody is or not free. Sartre analyzes freedom as condition of the action and affirms that only it is possible to have freedom before a decision.

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John Locke is considered a theoretician of the second English liberal Revolution that locked up in 1689. with an agreement between the monarchy and the aristocracy, of a side, and the bourgeoisie of another one, giving origin to the sprouting of the State established in the rights of the parliament. It understood that the man in natural state is fully free, but feels the necessity to place limits to its proper freedom. – Which the purpose to restrict freedom? – to guarantee its property For J. Locke, the natural state (absence of a State) does not guarantee the property; soon, she is necessary to create a State that assures the mercantile relations and the fulfilment of contracts. Locke establishes a narrow relation between ‘ ‘ propriedade’ ‘ ‘ ‘ liberdade’ ‘ , that they must be guaranteed by the State, mainly the freedom of economic initiative. This is a typically individualistic conception, in the direction of that the individual would preexist to the State, that the people would leave of a natural condition as untied individuals. Marx if opposes to this conception, understanding, in contrast, that the man is a social being and alone man in the measure becomes where lives and works in society; the man in the natural state would be one animal, a being located in an individualistic, proper vision of the bourgeois conception. HOBES AND LOCKE > the individual existed before the society human being and this would be born for ‘ ‘ contrato’ ‘ between preexisting individuals; this conception it discloses that each person is an isolated individual in relation to the others, without conscience of the social character of the relations economic politics and. LOCKE > the State is sovereign, but its sovereignty has origin in the contract makes that it to be born; another source does not receive sovereignty from none, much less of the power the holy ghost, as the philosophers understood Socrates. In addition many Ideas about freedom can be learned from the Old Testament.

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Industrial Revolution

Cibercultura in Development. When we relate in them to the contemporaneidade, we cannot to occult what cibercultura flame, imagining itself an influence that the technology comes causing the man/woman, transforming the way, modifying the perception concerning the reality, creating certain virtualismo when conceiving a world from the technological phenomenon. To speak of technology, retraces to an analysis that searchs certain genealogy in primevos times of the origin human being, that is, the development ' ' tecnolgico' ' of the first homindeos, passing for the societies grafas, the ecloso of said ' ' first civilizaes' ' , not disrespecting relegated periods the certain iluminista preconception, as the Average Age – some had arrived to conjecture not to have havido' ' progresso' ' technological -, also adentrando periods as the Renaissance and finally, arriving at the considered technological apex and bigger exponent of the society contemporary, the call Industrial Revolution. The development of industrialization is distinguished for the period from which the process of form production, being conceived totalizante, makes to come out a voluminous production of excesses on a large scale, needing a man power increase, that it would drastically come to be reduced by the same technology, in the truth the ones that if serve of it, where the citizen depersonalizes in way to the conditional environment the certain productive normatizao, since the regulation it time, until the depreciation of that it produces on behalf of the supervaluation of the product, an alienation. With technological sophistication, where I reserve the right to exceed diverse stages of the call evolution of the technology, we arrive at a simulation universe, where the individual becomes a coadjuvante, exactly having been protagonist of the current conjuncture and still to be implicit to the simulations keep out of society that it. Such process conditions subject to a technological dependence, where it passes to be observed not from itself, but of the determinative technological factor of its condition in being, projecting it in a reality that desumaniza.

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