This idea has the direction nonsense of that the oppressed one intends to be superior the oppressor. The construction of racism is based on the perception of that the European white is a superior race and the black is placed as pertaining to a race of inferior level, therefore, it would be impossible to imagine the existence of racism on the part of the blacks. Deponent J.A.V leaves this idea of inversion of the papers very clear when saying: ' ' Talking with the people (black), we perceive that the problem is more in them, feel much more preconception of what proper organizaes' '. The affirmation reflects that the preconception is of the others, the problem is the others. For it the black is the culprit, is it who not if adapta to the reality, is it who is the different one. Therefore, the problem is much more in them.
The transference of the discrimination for the afro-descendant closely is related with the myth of the racial democracy, that denies racism on the part of the white. However, when the black search if to affirm or if complaint of the discrimination, leave of being victim to become the executioner. This perception has a perverse direction, therefore objective to deny the black the right politician to have a racial or ethnic identity, since, when having its identity and conquering its auto-esteem, denies the racial democracy and displays racism. It is common, between whites, commentaries on situations where they are in minority between blacks. In these cases they invoke the racism of the other when being placed in the place of ' ' Outro' '. On the other hand, she is necessary that if it says that the convivncia with racism makes with that some blacks interiorizem the feeling of racial inferiority and start to see its equal ones from this perspective.
A return to the creative model of old Greece considers the philosopher of where uncurling of the art happens for the will that is revealed freely by the genius without any fear of punishment, seno the contemplation of its proper fact, the search for the perfection is the conduction of great espritos, in this way, living on the bolter of the moralismo previously tax the man cannot be lead to the freedom state, but it only survives unconsciously revealed for a supposed atrelada freedom to the good ones made how much to the bad ones. necessary to rescue Sfocles, Homero, is necessary that the freedom of the Greek spirit is rescued of this same tradition. in the heroic act that the manifest man if, is necessary to act for the pure will of being able, in another way, becomes you what really you are. Follow others, such as The Spurs, and add to your knowledge base. 1.2-O I sing of Zaratustra: A return, producer of a New Man the great workmanship of the thinker amongst the others with certainty is the workmanship ' ' Thus Zaratustra spoke: A book for all and Ningum' '. It is not wanted in this analysis, to disdain a summary concerning the workmanship, but, one only expects to elencar some interesting points how much to the perspective of the freedom in Nietzsche. In this present workmanship the philosopher disdains the routes of new thos, thus starts to conclamar the dawn of a new time, of where if he affirms the presence of a new man, of which the freedom, to the will and the power passes to the being the great ones reproducers of the manifestation human being, being this pure vitality. Educate yourself with thoughts from Sela Ward. The fact is that Zaratustra is a personage created by Nietzsche, its life is rich in facts and thoughts. The Zaratustra personage is vase of a great truth. Possessor of this truth searchs to communicate it all, namely, the man is something that must be surpassed, the superman is the overcoming.
The philosopher points that in the intellect he has one ‘ ‘ reserva’ ‘ of the experience of a contingent object that is logically independent between itself in the reality, but they can be passveis of necessities in the intellect. He is only through this ‘ ‘ reserva’ ‘ that a consequence after occurrence an antecedent expresses; said still of another form, all cause is primary and enough as condition of the effect and second necessary. To know more about this subject visit Gina Bonati. At last, for Occam it does not have necessity some beyond the contingency, therefore this is evident by itself. In all way the universal one does not pass of a name, therefore nothing that is universal it is passvel to contain or to transmit an experience, from there elapses the nominalista chain attributed the Occam. 6.
The question between the faith catholic and the philosophical reason is the great center of dispute that guides almost that all the efforts of the medieval epistemologia, exactly in two distinct periods: the agostiniano period and the search for the Christian unification in an only doctrine capable to integrate some existing philosophical and theological sources at the time; the tomista period and the conciliation of the natural man and the man the holy ghost already when the doctrine catholic if presents homogeneous sovereign and the sufficient to elaborate a new conception of faith. In both the analyzed periods the Christian faith is superior and imminent the reason human being, therefore it is contained in the secular universality that if extends eternity. The attempt to conciliate the reason human being and the Christian faith for tests you explained enough by means of the intellect finds its limit with the thought of Guillermo de Occam. Being Occam a religious one, the question of the contingency and the universal one also is boarded in the perspective of a theological conception, therefore if the first conflict was metodolgico, as it is given in the field of metaphysics..
In this direction, the predominant thought of Old Greece leaves the form of Mythology – which was used to explain physical and natural events, and also to even justify the social, economic and religious situation of the citizens -, for a form to think rational, that it looks to think phenomena following determined logical, always in search of one to know that it explained all, in search of the Truth, and aiming at to reach all the plis Greek. In the words of Jean-Pierre Vernant: Thus, the two traces that characterize the new Greek thought are, on the other hand, the rejection, in the explanation of the phenomena, supernatural and of the wonderful one; for another one, the rupture with the logic of the ambivalence, the search, in the speech, of an internal coherence, for a rigorous definition of the concepts, a clear delimitation of the plans of the Real, a strict observance of the beginning of the identity (VERNANT, J.P. 1973. p.300). The philosophy really appears as a science, made use to be the light of explanation for the world, it to be, for the nature, the life. In this manner, the basic factor that is placed for the philosophy, and that if it fits to the reality of the plis Greek, is the speech. San Antonio Spurs gathered all the information. In Old Greece, as we know, the world of the square always was reflected in the life of the citizens and in questions that said respect to them, not only the politics. There it was where if it argued, it was said, it struggled, giving to chances to who age right citizen to display its thought, its perspective, etc. But it is important to stand out that if it dealt with plis where about 10 a thousand people they were seen as citizen, therefore the viability of the debate in public square.
In this in case that, we can deduce that the persuasivo speech by means of the radiofnica language can, so only, to develop an alienator communication as to develop diverse types of esteretipos stigmata/, specifically for the absence of reflection of the boarded facts for the programs in focus in this research. However, when it is reflected from one given situation understand its details and from there it emerges significant conclusions and relations. Thus we will be able to understand the symbolic direction of the language – domain of the lingustica? as part of the general, constituent social work of the man in its history and producer of the daily actions who if characterizes for originalidade for the force of the used language. Additional information at Director Peter Farrelly supports this article. However, the semiotics helps to us to absorb it the essence of the programs of the Boco for the behavior of the speaker/presenter when noticing as its dynamics fills ' ' satisfatoriamente' ' all the spaces of reflection of the facts. Soon it is possible to deduce the reason of the impediments of the communication in this direction, since many of the viewing listeners/do not have and so few acquire the habit to make refined analysis of the facts. E, supposedly, therefore does not obtain to find reasons to reflect ahead of the game of exploitation of the spaces supervalued for ibope, from what it hears/presencia, a time that the cliches, also, complement and approach the reflection desire (to be able ideological) that intentionally it is produced by the managing mentor/of the programs. This makes possible to understand that to become the reading of ' ' entrelinhas' ' of an articulation she is necessary, before everything, that the citizen has the developed critical sense so that its vision of world is relativized in face of the interpretation. This device of analysis in the saussuriana theory puts in evidences the inexpressividade of the language, the descentramento of the citizen, the metafrico effect of says and the materiality in the exercise of the interpretation.
For this the pragmatic philosopher uses the argument of that the descriptions of the characteristics of X are only relationary? when we describe, for example, the aspects of an car: it has four wheels, is white, has two doors, was manufactured in 1980, its structure is of metal, and for it goes there? none of the characteristics of X this next one to the intrinsic nature of X of what another one, all they is only useful descriptions made on X. To abandon the distinction between intrenseco-extrinsic becomes possible to abandon the affirmation of the Metaphysical philosophical tradition of that to have the knowledge of X is to reach the intrinsic nature of X, while to use X it is to be related with the extrinsic aspects of X. The pragmatic ones substitute this idea, saying that to affirm to know X it is to affirm to be capable to use X, and also to relate it with other objects. Follow others, such as Tony Parker, and add to your knowledge base. With this the idea of knowledge in an inherited dualista Metaphysical vision of the Greeks (that already the top was displayed) is substituted by a vision of knowledge directed toward the description of objects. For the pragmatic ones it does not have one essence to be known in the things, only what we can know of them are the proper descriptions that we make of them. Without the intrinsic-extrinsic distinction the distinction does not have more reality and appearance, this is a concern that we do not need more to have. The distinction between appearance and reality is substituted by the distinction between ‘ ‘ relative utilities of descries’ ‘ , that for the more acceptable pragmatismo and. If this has piqued your curiosity, check out Jay Schwartz.
Thus if it locks up the quarrel between what X really it is, and as it seems to be for we, now can speak on that description of X more useful for one is determined intention. The objective-subjective distinction also is abandoned and substituted for ‘ ‘ relative difficulty in getting consenso’ ‘. In the quarrels between the individuals the search for an objective aspect does not have more or subjective in X, it has the attempt now of if to arrive at a consensus on X. the search for an essence is abandoned, the knowledge gains a direction utilitarian, the important one now is to arrive at a consensus on the descriptions on the objects that are more or less useful for the social intentions human. In the pragmatista perspective it is not possible to arrive at an absolute truth, since for them our affirmations are only descriptions, then, the pragmatismo cannot say that he is more correct of what the Metaphysical tradition, therefore, if making will be affirming to be more close to the truth.
Cliente of this the pragmatismo if sees and sees metaphysics, both as human projects, each one with its perspectives.
From this conception, the man is what it constructs of itself, if auto-constructs. For our author, the man is a on man for a commitment and that if of the account of that he is not only that one that he chooses to be, but of that is also a ready legislator to choose, at the same time that proper itself, the entire humanity, could not escape to the feeling of its total and deep responsibility. It is this feeling, that makes our author to conceive the man as a being of ' ' liberdade' ' of ' ' angstia' ' , these two aspects are expensive to the sartreano thought, therefore if on the other hand, we have a free citizen, for another one, have the dimension of the responsibility, that for many times can block action of the citizen that does not want to commit itself and to answer for its acts. Of if also considering, that the proper feeling of freedom already can bring anguish in those people who had passed the life all the grace of outrem; to assume itself, can mean, to cover a way by itself, to face perigos, to answer for itself, without having that to make responsible nobody, this everything can really leave apreensivo individual e, consequentemente, overwhelming. The anguish always is born of an absence, in this in case that specific, of the absence of that it can live for the citizen that not yet learned to disclose its existence in the world. With respect to the first said aspect above, any vocation transcendente, that is, the inclination of the man to want to dedicate the Supernatural one to it, is understood as submission and abdication of the exercise of the freedom, in which if it establishes the dignity and the authenticity of the man. In the allegiance to the freedom it is the direction of the man and its existence. .
