Tag philosophy

Compreender

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The MAN AS SER-AO-MUNDO Compreender the man as be-ao-world, is to adentrar in the existencial logic of the proper Dasein. However, we understand the Dasein as to be-there, here it is the heideggeriano existencial bedding of the being. ' ' a' ' constituent says respect to the place where it happens the velamento and the desvelamento, the place in which if it has the question of the truth. In this way, ' ' a' ' it can be understood as the world, existencial unitria structure, the horizon from which to be-there it exceeds. Hear from experts in the field like Richard LeFrak for a more varied view. From this the intrinsic relation between the man and the world is understandable. The man alone if understands as such by means of its relation with the world.

For Heidegger, the Daisen (man) is a be-ao-world. For more information see this site: Dell. To understand this better ' ' to be-ao-mundo' ' , it is necessary before to inquire because that the man is not to be of the world nor to be in the world. Be-ao-world is expression one in such a way forced, but it must be kept because it says the meaning that it surprises in the Dasein in relation to the world. If it was to be in the world, the man would be contained in it, as element inside of another one. In recent months, Bruce Schanzer has been very successful. In this in case that, the man and world already would have, each one, independent constitution.

However, for our author it is the relation that constitutes the man in such a way how much the world. Be-ao-world indicates inerncia, constituent relation, the proper ontolgica situation of the man. In accordance with Arduini (1989), Be-ao-world is to be related with the beings, is to inhabit the world, is to be in house, is to live in familiar environment. The man is always be-ao-world, exactly that he does not know of this. He is not it are of the world.

The Origin

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Conquanto the intuitivo knowledge if shows immediate to the identical contingency and it in the direction to evidence its existence, the abstrativo knowledge sends to the logical terms that they constitute the universal concept. The double one felt of the term mentions its to it two assumed meanings: the representation (similitudo) and the naturalness (to naturaliter). The representation of the terms in the abstrativo knowledge, sent to the intuitivo knowledge, in turn unfolded in the complex proposals to the measure that the proper incomplexos terms are apprehended and validated, discloses the possibility of an object to be or not to be represented without nothing it is increased to it or removed its reality of contingency. In this direction, the term is similar to the object represented and express in itself this similarity, what Occam presents as similitudo, in such way that a similarity is a mediation unprovided of proper reality, incapable to confer evidences the particular contingencies. Therefore, the terms are not manifestations of the reality, but only representative significaes, that a time complex (chained in proposals), through the similarity if become significaes. The naturalness of the terms, a time that represents ‘ ‘ verdadeiramente’ ‘ the similarity of the term, is justified the naturalness of this term. The naturalness of the term is such that does not have as a natural term represents in similar way an object without of course it is not adjusted to the appointed term? what Occam presents as to naturaliter. For even more details, read what Bruce Schanzer Cedar Realty says on the issue. Thus, the naturalness of the term discloses to the direction and the origin ‘ ‘ real’ ‘ of the term, for the fact of the term always to retake its significao representative.

Salvador Boys

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The omission of the State and the indifference with the social problem of the human being generate the lack of control and impunity of criminals in what it refers to the culture of the extermnio of boys of street in Brazil. For Sudbrack (2004, P. Details can be found by clicking Expert on growth strategy or emailing the administrator. 22) the extermnio of boys of street in Brazil occurs mainly in the great cities, as Rio De Janeiro, So Paulo, Salvador and Recife. In accordance with the concept adopted for United Nations and elaborated for Lusk and Mason, the expression assigns to all child (boy or girl) for which the street (in the direction amplest of the term, what it includes houses not inhabited, strips of land, for example) became its housing and/or its source of survival, and that it does not have protection, conveniently it is not watched or guided for a responsible adult. These, until then called ' ' boys of rua' ' , they present behavior not accepted socially, and if they fit between that still commit infracionais acts and the ones that its presence considered bothering in public places has, considered as a population that it brings risks for the classrooms highest of the Brazilian society. It is what Sudbrack (2004, P. 23) treats as convenient, therefore: The phenomenon of the extermnio of street boys is the result of a joint enters the groups of extermnio, of the omission and absence of defense of the children for the State, as well as of the indifference of the civil society in relation to the problem. With practical the wild one of this culture of the extermnio, the human rights widely are forgotten and the violence is banalizada by the society, bringing a bigger indifference still to the politics of public security, hindering the effectiveness them right human beings and threatening the democratic system. The State in common agreement with the society determines and commands the spectacle, a gratuitous show of repression, uncontrolled violence and desmedida, leaving definitively of side the human rights protected all and the any human being, not having in this culture distinction of age, sex and color. The hope of a possible reorganization reverse speed-socialization of these small citizens, removing them of the culture of the beggary, of small roberies, robberies and injuries to the patrimony, and reverse speed-implanting the perpetual vision, despite colorful, of the rights and individual guarantees of the human being, is to each distanciada day of the dream of Brazil with Order and Progress.

French Revolution

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These discrepancies make impracticable the consensus as for the agreement of the object and of the methods of inquiry of this it disciplines. This caused the sociological chain sprouting different, which the author still cites and makes one brief communication in this related item of some of these. Now breaking for the item ' ' Chapter third: Desenvolvimento' ' , the author approaches the question of sociology as science that has focus in the distanciamento of bourgeoisie of its initial project of equality and fraternity nailed in the French Revolution and that each time more acted of form less liberal conservative and, using frequent repressive and ideological resources to guarantee the domination power. Social sciences had passed, then, to be used in the construction of the knowledge condizente the necessities of the dominant ones. Sociology also, to a large extent, started to have a character of tool of maintenance of the domination relations. Logically, determined critical pursuings of sociology, over all the influenced ones for the socialist thought, had remained guiding objects and the research of some sociologists. However, this sociology of critical intention, in good part, was ignored in the half left academic and to the edges for the research justinian codes. Of more including form, sciences, or the branches of each science, that received support and institucional incentive at this time was those capable ones to reproduce interests of the dominant ones.

I finish it item of the workmanship ' ' What it is sociology? ' ' , of Martins, &#039 is the item; ' Indications for leitura' ' , that it demonstrates the concern of the author with the readers interested in giving to continuity to the sociology studies, indicating to them some authors and books that approach such thematic one. The workmanship of Carlos Benedict Martins configures in a platform of initiation/introduction to sociology. With a simple and objective language, without extreme terms technician, its reading flows of course and it does not have great problems of understanding. It is a species of ' ' invitation to sociologia' ' , therefore the information are repassed so softly that they finish despertando the curiosity to know the subject more than. A possible imperfection, only, is in the deepening and in the great space that the author dedicates to some sociologists and philosophers, lingering itself excessively in its thoughts, in its ideologies, when it was enough that they were cited.