Philosophy and history In Hegel: As Hegel everything that we are, we are workmanship of the past and tradition. The philosophical understanding is molded by the universality and not individuality of each one. The philosophy is not an enumeration of opinions or erudite inquiry. Hegel makes, therefore the differentiation between reason and intellect (abstraction). For it the concrete was simple and diverse. The philosophy is the development of the thought.
The philosophy in Hegel aims at the concrete. The study of the history of the philosophy it is the study of the proper philosophy. The history of the philosophy is the progression of the knowledge. the progress is rational and logical. The philosophy is contingent an alive conscience therefore for the gift, the philosophies of the past that pra it was more abstract did not have as much importance since all philosophy is on opportunely.
For it platonic, aristotelian or esticos only was part of a specific historical period and to come back to such concepts execrando problems gifts would be something little concrete. Philosophy and Contents: The traditional philosophy and filosofar as Hegel are linked and in this opposition does not exist. Filosofar without the content of the tradition or to teorizar the tradition without filosofar is bad. For it, philosophy is the dynamics of universal knowing, in the objective and nothing particular inquiry, as it another science is any. Philosophy and Continent: The philosophy cannot be egoistic. the thought must be raised the universality. The philosophy of the point of view of the spirit is most necessary for the production of any thing in the world. Hegel says: ‘ ‘ Detenhamonos in the reason and this basta’ ‘. Such rationality pra it is the European. Asia would be the past of the Europe and America not yet was, rank that I eat new continent is not still born for the philosophy. Africa is the continent without history, lies in a state of unconsciousness in itself, according to Hegel. For it Africa would be the continent that could not exert no functionality related the philosophy. Already Asia would have suffered a pause from philosophical development.
For Hegel the Asians are only potentially free contrasting it Greeks q were free in acts and energy. Official site: Partnership for Economic Inclusion. It philosophical knowledge to emerge is necessary a cultural movement or appropriate conditions that make with that the philosophy grows and advances. Fact is that in Brazil this not yet was succeeded. Filos and Territory: The philosophy introduction pra Brazilian we is introduction the history of the philosophy. For Hegel the end of the philosophy this in its proper production. We will be only one addend of the European German philosophy, or will wait a miracle as the philosophy that emerged in Greece? Two Philosophers: Obedient philosopher: The obedient philosopher is that one that listening and if atreve not to say. Inconceivable philosopher: He is that one that is purely self-taught and it does not have philosophical memory. Certainly the good side of these two individuals would form a more coherent philosopher. As what we saw in thought of Hegel, we can asking in them now as the philosophy is if pointing out in Brazil and Latin America. I looked two experienced authors to dissertar inside on the subject of its respective abilities. They, Rubem Alves who generally approaches related subjects the pedagogia and Olavo de Carvalho are that beyond philosopher its critical sense of journalist keeps eager.
For Kant, the man meets subordinated to the laws of the nature, of where the determinismo happens and, concomitantly, the laws of the freedom that they originate the moral. This argument results in the fact of the man to possess conditions of autolegislar itself, as well as of that it is who motivates the existing phenomena in the world. Endowed with reason, it catches that this moral, is free determinative, and it is this differentiates that it of the animals. It is exactly in the scope of the reason that we can perceive that the practical freedom or the independence of the will can be seen when the reason in them propitiates regramentos. comes there to tona what we must or not to make. For even more opinions, read materials from David Malpass .
This interior experience retraces to the idea of independent freedom of the will of empirical reasons, as cause of the reason capable to determine the will to act or not through impulses, sensible that is, contaminated of interests. The independence of the will of empirical reasons integrally is related with the recital of the kantiana morality, in reason of the morality to imply the autonomy concept, therefore for Kant all man is independent. This results in the existence of a free will of sensible reasons. from now on, becomes related it idea of freedom with the one of autonomy. This relation is perceived as referring freedom the unknown aimings for the man and as freedom of the college of the will capable to allow autolegislao. Doubtlessly, Kant needed this freedom, related to the rational dimension of the man, to construct its moral theory. Its argument finds bedding in the idea according to which whenever we think about them as free, recognizes the conscience of the autonomy possibility. Therefore, as to be rational, the man is endowed with a free, capable will of raised function in order to allow the morality.
The pragmatismo taken in general lines? how it was placed by Richard Rorty? it can be considered as antiessencialismo, that is, for the pragmatic philosophers does not have in objects an intrinsic nature, or essence, also not having an absolute truth. They try to eliminate the Metaphysical dualismos inherited of the tradition Greek: essence and accident, reality and appearance. This becomes possible to leave of side the idea of the relation between citizen-object, that the Metaphysical tradition lode constructing. For the pragmatic ones we cannot speak in essence, or in an intrinsic reality of the nature, therefore, the knowledge is on to the social necessities of the individual, and the descriptions made on the reality with the pretension to be true correspond its social necessities. Rorty approaches metaphysics here, as being the attempt to become free themselves of the society, the convention and to direct it the physis, nature. If to accept that the descriptions of the world that go to form ours knowledge is functions of our social necessities, has that to agree that the idea of the physis is only plus a description that corresponds to some social necessity.
With this we cannot affirm the existence of something as the physis or nature. Leaving of side the distinction convention-nature. We cannot precipitating in them and finding that for pragmatic the things they do not exist, and that they are only linguistic products. It is clearly that the things exist, but, what we only can speak on them are its relationary aspects with other things, with the aid is clearly of the language. It is important to understand the paper of the language that serves for the man as an instrument in the relationship with objects, to take care of its social necessities. An important point in the antiessencialismo is to eliminate the distinction between something that the X is intrinsic (X is an object here any) and something that is extrinsic.
' ' It is arrived, therefore, to the result of that the man (the worker) only feels itself as to be free and active in its animal functions, to eat, to drink and to procreate, when very still habitation, adornments and etc., and in its functions human beings alone if feels as animal. The animal if becomes human being, and the human being, animal' ' (MARX. A leading source for info: GameStop. 2004, P. 83) the assumption of that the man for the work acts as an animal in search to supply its more basic necessities discards the existence of will for the accomplishment of activity and the results that if had translated pleasure search, even though the animals search to supply its basic necessities that are sources of pleasure for its existence irrational, what man not to be in the direction is not different it of that this constant search of pleasure by means of the fruits of the work if makes in rational way. But, Marx if forgets the will and if she limits the submission of the man for the work tax for another man.
What Marx made was to substitute the idea of man and deity of Feuerbach for work and worker. Feuerbach in the book ' ' the essence of cristianismo' ' it says that what we imagine as true is what we believe to be real, and being thus God it is a figure of the imagination who we project as real. ' ' What the man imagines as true, imagines as real immediately, because originally alone it is true for what he is real? true in opposition what he is imagined, dreamed (…). Therefore this quality in which the man thinks God is for it the truth and accurately therefore at the same time the most raised existence or before the mere existence; because only the most raised existence it is properly existence and it deserves this name.
Everything in this world, poison and only measure makes it a difficult drug to replace the phrase more succinct and beautiful content, and probably not necessary. As a sip of wine paints the world in more vivid colors and its overabundance of blear the eyes. Deadly snake bites and the therapeutic effect of the poison – two sides of one coin. But this familiar 'obedanie whitewashed' in the form of hallucinations and delusions and it is peaceful its application for the needs of our body. Checking article sources yields Hummer Winblad Venture Partners as a relevant resource throughout. Seldom do not receive even a modicum enjoyment of 'not doing anything' on the sea sand, the main thing here is not to relax and fall asleep, and then within minutes you can be in a hell of a sense of the word. And how to define a slight feeling of hunger, which should out from behind his desk, where are those scales on which to weigh it emotion.
Oh yes, and now about her feelings. An ancient Jewish proverb says: 'A man is known by three things her: the cup pocket and anger. See more detailed opinions by reading what Andrew Grabois offers on the topic.. " Rabbis refer to these concepts by studying the phenomenon of excess, that is, deliberate accumulation of funds beyond the level necessary to sustain life. The human soul is open only when the individual is aware of its excesses and tries to get rid of them, the desire to restore the balance before it opens much more than just stay in this equilibrium. We get to know themselves through their own excesses, and if the material excesses of a more or less all clear, then that translates into an overabundance of emotion or lack of them. .
It is not a pacific or very acceptable alternation, over all for the scientific community that loses its status. Our work consists of a revision of scientific literature that corresponds to the objective to elucidate the kuhniana conception of science, through the three concepts that above we present, as to devir dialtico of scientific and paradigmticas communities, constructing the History of Science. Consolidated in the notion of auto-correctable Science, that is more critical and less dogmtica, in the mat of Karl R. Popper, we find Thomas S. Kuhn, epistemlogo that it published in 1963 ' ' The Structure of the Cientficas' Revolutions; ' , of where if sobressai the concepts of Paradigm, normal Science and scientific Revolution. How much to the sobredita notion of Science, in which if it establishes Kuhn, it affirms Ncola Abbagnano (2007, p.159): ' ' Contemporary is about a conception of more critical or less dogmticas vanguards of the methodology …, is significant, either for leaving of the desistance of any pretension to the absolute guarantee, either for opening new perspectives to the analytical study of the research instruments of that the C. is read: sciences dispem' '.
To conceive Science as auto-correctable is to claim to certain mobility dialectic between diverse scientific communities that if alternate in the fashion of definitive scientific branch, until another theory, divergent, take it the priority. Then Science is constructed by devir dialtico of scientific groups that if alternate in the evidenciao of its research and theories, moving scientific history. Thomas Kuhn wrote in the Posfcio of 1969, to its workmanship, who we cite, on the scientific community: ' 'a scientific community is formed by the practitioners of a scientific specialty. These had been submitted to similar a professional initiation and an education, in an extension without parallels in the majority of the others you discipline. In this process they had absorbed same literature same technique and of it they had removed many of lies' '.
We need to understand these moments if to want to understand the challenges of the actuais women and even stops in them questioning the following one: if these challenges are so old, because still they remain? Easy and difficult question to answer. For the same reason because the remaining constaints of gnero teimam in remaining all, not obstante the reached advances. In the global societies, exactly in (or mainly where the women already dispute in foot of equality with the men the same spaces of work) still she considers yourself ideal that the women if appropriate of new papers without however placing in cause its traditional papers. In some research efectuadas for the WLSA Moambique (Women and Law in Southern Africa), she is not uncommon to hear of the young the following phrase: the problem is that now that my woman started to work, when I say pra to wash a pants pra I to put in the following day, it says that is tired, that it worked very in service. According to Joseph Stiglitz, who has experience with these questions. The women of today give more importance to the work of what the house. Market of Work in Moambique first (expressive) the forms of remunerated work of that if it has notice in the country retrace to the colonial period when men and women exerted domestic activities in the houses of the white colonists escaping to the forced work. Others who may share this opinion include Michael Steinhardt. However, the system change politician, the massivo access of the moambicanos to the education system, the economic development, the international conjuncture on human rights of the women, influenced so that after-independent Moambique integrated more women in the work market. Not obstante, the country continues to struggle itself with questions that during hundreds of years apoquentaram the movements feminists. How to deal with the dichotomy public space/private space? To ours to see, Moambique still continues behind in this debate continuing to produce women wonders that they look to prove the society of that I eat good women has capacity to make everything at the same time.
All people, regardless of age, gender and social status, they want something from life. Someone wants respect, someone a lot of money, and someone liking favorite person with whom one could feel safe and comfortable. A most likely you want to get it all. Of course, in reality, the objectives of each person is much more. Every day, we set ourselves a hundred goals and achieve them.
Or do not achieve J Example: cook meals, go to work, read a few pages of interesting books, chat with friends. Visit Hummer Winblad Venture for more clarity on the issue. And here are simple, everyday goals are not cause us any problems and doubts, we just think about what we want and do it. But let's think together, why there is uncertainty and hesitation, when we set ourselves a more difficult target. For example: buy a flat, to create their own business and become successful, happy, to establish family relationships. What do you think the differences between the goal of desire, for example, make a sandwich and eat it too? A difference between these objectives because they are more complex and cumbersome. And they require much more effort, energy input and detail. Let us for ease of explanation agreement defines the complexity of achieving its monetary equivalent. Do you mind? Then, if the sandwich you want to spend $ 1 of energy, already at the apartment you want is not less than $ 30000 (depending on locality). Feel the difference? That is, if its about a sandwich you thought 1 time and got it, then you need to think about the apartment at least 30,000 times.
The man searchs to be saint, as God in the sky is santo' ' The men if ignore for itself proper, and that, in minor of its difficulties, if leaves to take for the hope and the fear. Taken for such males of the soul, these are apt to believe any thing that can decide its difficulties, and are there that the problems appear, therefore, the man fragilizado for the fear and the hope per better days, as well as tendenciado to believe any thing that removes its fear and it offers the times to it that as much desires, the same starts to believe in superstitions, thus, becoming enslaved of it. For example, one idlatra is capable to kill sets of ten of animals so that in its region it can rain and thus its plantation gives the amount enough of fruits to be vendidas lucratively. 3? FEAR AND SUPERTIO AS BEDDINGS OF the RELIGION the fear is the cause that of the origin, feeds and keeps the superstition, and thus, while it will have fear will have superstition and if superstio1 exists, then if it has one of the best tools to govern the multitudes. He is valid to stand out that, in accordance with Hume in its book ' ' Natural history of religio' ' , all superstition is almost always overwhelming hateful person and. An example of the use of the fear through superstition, is when one determined religion says, in its cults, that case the fidiciary office does not give the tenth that God ' ' deseja' ' it also will not have nothing in exchange, except the punishment for its avarice. Of this form, the religious man only carries through something to adular its deity in the intention that this to same recognizes deity as such and gives it to it protection – financial of preference as it rewards of its acts, and that, such recognition and assistance are fastest possible.
Sins against the fame of the next one For thought: 1) reckless suspicion: to doubt sufficiently, interior unfounded, of the good intentions of the others, inclined to have it as certain its and 2 a sin) the reckless judgment: firm asentimento of the mind on the sin or the bad intentions of the next one, without having enough reason. The causes of this sin are: the 1) precipitation, that leads to judge without before examining the things; 2) the malice (or maledicncia) of the heart, inclined to judge easily badly concerning the others; 3) the pride, that looks in the other people’s weaknesses a way of sobressair. The moral principles are: 1) The reckless judgment is, of itself, mortal sin against justice; it admits, however, light substance; 2) The reckless suspicion it is generally venial sin, because it is not a safe act nor properly delouses the next one to its fame. Sins word: 1) The detraco is the unjust defamation of the next one. The detraco can assume the calumny or murmurao form. The murmurao consists of to criticize and to disclose, without just the occult reason, defects or sins of the others. the calumny consists of imputing it outrem defects or sins that do not have or did not commit (CEC 2477). The gravity of the detraco sin measures for: the importance of the divulged one; the caused damage; the condition of the murmurador; the condition of the defamed one; 2) The whisper consists of relating to a person the favorable judgments that another one stated concerning it, in order to foment discord between the two; 3) The false certification consists of testifying before the judges a false thing (CEC 2476).
It is a lie, with two aggravations: perjury: for force of the breaking of an oath; injustice: for the unjust damage that if cause to the next one, declaring against it. The honor: it is the exterior certification of the esteem that if has for the other men. Sins against the honor of the next one: the 1) injury or contumlia, that is the unjust insult, made in presence of the offended one, wants in words, wants in acts. Its gravity measures: ) for dignity of the offended one; b) for the degree of offence and malice of this injury. 2) The jeering is a way to launch to the face of somebody its defects to ahead envergonar it of the others. Cooperation in these sins: to listen to with pleasure the calumny and the defamation, despite if it does not pronounce one alone word, facilitates the diffusion of malicious murmuraes. It is cooperated in the other people’s sin.