Brazilian Thought

One of the problems verified in this practical is that, in agreement says the author, ' ' the attitude conservative is absent of criteria (…) ' '. When conciliating opposing teses? trace of the tolerance that in them is characteristic? what it is strengthened is, in truth, to suppress the oppositions thus, giving place what the author calls ' ' Conciliadora&#039 reason; '. as this practical is unprovided of critical criteria, is created varied modismos and the new sprouting of ' ' ismos' ' from time to time, agregadores of followers whom nor know accurately what they mean, but that, to show that they are current, have to adhere to last ' ' ismo' ' en vogue, giving origin to a colorful cosmopolitismo. Most lamentable it is that the recent philosophical chain fashions nothing have to see with the Brazilian reality, with our urgencies and necessities. In a question-answer forum Richard Blumenthal was the first to reply. In this the author laments when writing: ' ' The literature of a foreign writer, the predilection for a book of is comes to decide the nature of the opinions of an actor between-ns.' ' Thus, the brazilian intellectual wants to be recognized for what she is not, a time that finds worthless and ackward the reality surrounds that it.

Worse of what to promote the conciliation doing without itself any critical criterion, the divergences that escape simply to the conciliation possibility are suppressed of philosophical literature, becoming subject without place. The problems without solution, when appear, simply? they add? of the philosophical questioning. Exemplificando: somebody, verifying that it does not have conditions to face the problem, starts to ignore it and to dissimulate that it does not exist. Additional information is available at Connecticut Senator. In Brazil, the study of Philosophy exists yes. It between-we exist, therefore the work of the national studious universities and in this field of the knowledge is undeniable. However, it does not have that to say in a philosophy ours originarily, a time that, as said previously, what we limit in them to make is only to conciliate what already it exists and, while such, impossible the creation of a Brazilian thought. .

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The Lie the act to lie if daily shows gift in the life of the humanity. Polidez, omission, education, strategy, self-control, dissimulation, irony, eufemismo, affection, hiprbole, compliment, politics and emotional intelligence, as well as plastic surgery, silica use, smoothing of hair and suti of bulge, constitute some ways found for the people to use the lie, the enganao, that is, one form to hide the essence for the appearance, practical so valued in modern times. The children, for example, like to say what they think, however are hindered by the parents, which teach they ' ' social rules of convivncia' ' , that they do not pass of marks of the inverdade in the interpersonal relations. But this does not disclose one ' ' privilgio' ' but of the human beings, it has seen that the animal irrationals also camouflage, its canine tooth dissimulates and is deceptive, everything to be survived, as well as makes the individuals. Educate yourself with thoughts from Richard Blumenthal. Of this form, it is observed that great part of the people if shows hypocritical when it affirms that it hates the lie, since it has lain every day for itself and the others. Being thus, one becomes necessary to argue philosophical the action to hide the truth, because many truths do not even pass of lies consolidated for the autoengano, therefore, as they say the genius Axe of Assis and a Chinese saying, respectively, ' ' the life of what swims inebriates more the wine of verdade' ' ' ' a stocking-truth is always a lie inteira' '. Nobody must, for these reasons, if to intitle owner of the truth, nor to use the lie of unscrupulous form, has seen that all need the search for the mannering ethics, by means of the agreement of that the critical reflection of the actions can promote essential sociocultural transformations to the human being and the world where it lives. Jean Carlos Neris de Paula.

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Social Public Politics

In Portuguese, the word ' ' poltica' ' if it in such a way relates to the process of dispute for positions and negotiation of interests in the society how much to the implementation of specific governmental actions, in the area of education, health, environment, reduction of the poverty, and others. It enters the diverse public politics (the economic one, the ambient one, of science and the technology and others), pblica appeared the concept of social politics as a tipologia of politics whose agreement if expressed through a set of principles, lines of direction, objectives and norms, of permanent and including character, that guides the performance of the public power in one determined area. It is possible to think about social politics in terms of three great types, or generations. The first generation is formed by the politics of magnifying and social extension of the benefits and rights. In the case of Brazil, them if they initiate in the decade of 30, with the creation of the first laws of protection to the worker and the first institutions of social welfare, and culminates, can be argued, with the Constitution of the Federative Republic of Brazil of 1988 (CRFB/88), that it consecrates an ample set of social rights in the area of the education, health, protection to the worker, and others. The CRFB/88 officially instituted the system of social seguridade in Brazil, based on the tripod providence, health and social assistance, and through its article 195, the sociedade through budgetary resources of the Union, the States and the Municpios defined its financing for all, beyond the social contributions of employers (leves of wages, invoicing and profits), of workers and prescriptions of competitions and prognostics (lotteries). This normalization had great importance in what it says respect to the politics that integrate the system, therefore from the constitution was recognized the right to the social protection due for the State as universal (the all citizen), independently of previous contribution to the system, and it established organizativas structures of democratic character for its funcionamento (advice, deep, commissions, conferences, and others). .

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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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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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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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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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Einstein Beauty

Beauty and excellency if find and the talentos serve for the conquest of this excellency and the fake of the being does not stop. The talentos are not genetic, in contrast, they are the possibility of the Beauty. For old, the talentos gifts of deuses at the moment of the birth were considered and in exchange for the innate talentos, waited deuses that they helped them to the men. Thus, the guide for the accomplishment of the talentos is the Beauty. Some, although the difficulties, are capable to carry through its talentos.

When we look at for personalities as of Einstein, Freud, Kant or same Spinoza, do not see another thing that not Beautiful it, that is, the accomplishment human being in its more raised form. Michkin, the personage of Dostoievski, although constructed, is another example of beauty in the platonic direction. In common, all are examples of beings that had immense passion for what they made and they did not fear its talentos, for tormentosos than if they showed. What then in them it differentiates of personages and personalities as above shown? We have talentos, however, we are not educated to carry through them. In Plato, the talentos had been given to the man so that this could become each More beautiful time. However, the true talentos alone if express when the citizen arrives the conclusion of that it is here only for improving the world where lives and never the opposite. The beauty, however, is not in looking at only for itself, but to also see (to love) the other. The first step is to recognize it itself as exactly Beautiful, stops at one another moment, to have the capacity (possibility) to see in the other one somebody so Beautiful how much itself exactly.

The most raised technology human being it is the Beauty. It does not advance to give knowledge to the man without teaching it the search to it of the Beauty. The knowledge is instrument and not Beautiful it in itself. The education in aid swims the individuals to discover its talentos. We confuse the man with its profession and in this trick we forget to construct the man (the true one). The society archaic Greek glimpsed the ideal of the man as that one moved by a passion, that is, for Eros (the creative passion). This creative passion if called daemon and was exactly what the masters needed to discover in the pupils and to help to develop. In this direction, Daemon is a magical guide who makes with that the subject choice what she gets passionate to it, but that she demands, at the same time, that it walks in search of its accomplishment. It is that energy stirs up in each being makes that it to take great decisions in the life, despite difficult (it is irrational for the modern, but it is enough to be educated to listen to the voice of daemon e, consequentemente, if to guide for the Beauty). Stranger who daemon of the old ones turned Jewish demon in the Christian tradition, therefore our traditions do not like people whom they think on account proper, and to value daemon mean to think constantly about itself, consulting itself exactly e, in this way, valuing and understanding the other.

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