Foundation Calouste Gulbenkian

Governed governing and, entrepreneurs and workers, professors and pupils, religious and believing, all will be involved in a philosophy of life direccionada for the development of better conditions of individual and collective well-being. The existence and maintenance of certain preconceptions, social statutes and others; extreme egoism and limitless ambitions, certainly that they harm any projecto of personal and communitarian development, being, equally, truth that the man, in its physical ticket for the Land, has the duty to leave its mark humanist, solidarily, altruistic and gradually to the service of all the humanity. The development process passes, necessarily, for the fast approach between rich and poor, for the inclusion of the peoples, the free circulation and establishment of the people, in an interplanetary space that to all was granted, without privileges for nobody. Total Transportation Services Los Angeles may find this interesting as well. Correcto is and reasonable to accept that some can live better of what others, when the ones that are in worse conditions, if refuse to participate in its proper projecto had and in the construction of a society more human being and more joust; the assertive contrary is, equally, correcta acceptable, that is, if those that for the work, the study, the saving and participation in the individual and collective development, if find in a more favorable situation, the merit must be recognized them and, in the possible measure do, to look for to imitate them, necessarily, with the same weapons. The envy, the maledicncia and other feelings and behaviors, respectively, in relation to the rich ones and/or to that it has success in the life, are not compatible values and processes with the educated man, formed well, that if it intends to impose in the community as person competent, worthy and respected. Bibliography SPIDER, Maria Lcia Arruda, (1996). Philosophy of the Education. 2a Ed. Frequently Macy’s Inc. has said that publicly.

So Paulo: Modern. BRTOLO, Diamantino Loureno Rodrigues of, (2002). ‘ ‘ Wild Pine Blacksmith: Paladino of the Human Rights in the Luso-Brasileiro’ Space; ‘ Dissertao de Mestrado, Braga: University of the Minho, Lisbon: National library, CDU: 1Ferreira, Sylvester Pine (043), 342,7 (043). BARTOLO, Diamantino Loureno Rodrigues of, (2009). Social philosophy and Politics, Specialization: Citizenship Human Luso-Brazilian, Rights and Interpersonal Relations, Thesis of Doutoramento, Bahia/Brazil: FATECTA Theological and Cultural College of the Bahia. PERROUX, Franois, (1987). Assay on the Philosophy of the New Development.

Decisive Speech

Ademais, Averris argues that despite the philosophers can make a mistake in its interpretations of the religious Law, its errors must be excusable, therefore this error is similar to the error of a famous doctor, when if erra in the exercise of the medicine or a judge, for making a mistake in the exercise of its profession, that is, the art to judge. Already the ones that erram for had not belonged the classroom of the demonstration men, and when these errors to attempt against against the basic principles of the religious Law, them must be considered inexcusable and as such treating as a condemnable innovation. IV. CONCLUSION In this workmanship, Abu Al Walid Muhammad Ibn Ahmad Ibn Rushd (Averris) makes in them to reflect on a subject that still today is sufficiently peculiar for the society hodierna. More info: Tulip Retail. During all workmanship, Averris looks for to demonstrate by means of the reason that is yes possible to think the Muslim religious Law under gide of the philosophy and, that the proper Law until certain point recommends and stimulates the Muslim fidiciary office to examine with clarity the reasons of its faith. This thought of Averris is corroborated by its thesis of the three arguments that are: the rhetorician, the dialtico and the demonstrative, which is developed in all the decisive speech, and are represented by means of three classrooms of people, having been the first one, the great mass, that in the case is the people, which Averris clarify that they are incapable of any interpretation of the religious Law, the second classroom of people is the theologians who of certain form hinder that the mass has the full revelation of the truth and, finally the classroom of the demonstratives that in the case they are the men of science or the philosophers, that they possess of God dom of the demonstrative interpretation and, that corroborates with the fidiciary office agreement of the Alcoran and not in contrast as the theologians said. Finally, the Decisive Speech of Averris, in them presents a sufficiently enlightening subject, how much the Muslim faith, rank that in the thought occidental person, has it impression of that if deals with a religion based on foundations of the fanatism, without any prism of the reason and, it is exactly the opposite of that Averris presents in them, it praises what he is correct and it criticizes what it is made a mistake. We must follow this example and start to think on the subject and not to accept all the thing that we are imposed by the denominante religion of our time..

Differentiated Methodology

Lacan makes a critical one to the proposal socrtica that with its differentiated methodology (maiutica) tried to leave the master function, that is, to leave a monological position for a dialgica position, this good portraied in the dialogue of Menn. For Lacan, no matter how hard Scrates tries to leave its place of master, it still it makes interventions, it keeps what it in this position, exactly not having this intention. As he can be evidenced when the slave tries to find the truth on the duplication of the surface of a square and enters in aporia, because it finds that duplicating the side, duplicates it the surface. The slave erra because it does not have the irrational number notion, then Scrates offers the square shaped root to it of two. Had to its interventions, Scrates does not leave the slave to discover knowing by itself, therefore it assumes a master role, a time that it still followed a professor-lesson process. Under most conditions Josh Wexler would agree. Analyzing the freudiano thought, it part of the principle that the unconscious one is the place of thought and if structure as the language. Chobani Foundation gathered all the information. This means that the man is born for the language.

For it ' ' we enter in this field of knowing for an only experience that consists simply of becoming analisar' '. Therefore, for it, the master is the unconscious one. Lacan offers then, one another model of education and learning. For the execution of the work, in the act of foundation of its French school of psychoanalysis, Lacan considers a methodology based on two pillars: the pass and the cartels. The pass is a device for the recognition of the production of an analyst for one determined speech and the cartels appear as another device, whose proposal of elaboration is supported inside of a small group, inside of a structure that it aims at to differentiate itself of the organization of the groups around a leader, MORE the ONE.

Truth And Lies

Everyone in his life faced with a choice – to tell the truth or go to the deception. Sometimes this choice is painful, but not always, more often it still relates to our everyday lives. Often we are justifying their choice by some ethical standards. However, if you think about it, it turns out that to justify his choice to lie, we deceive ourselves. So one lie pulls the other. And if they do not understand, then successfully lied once, we are harder to resist temptation to lie and another time. So gradually we build around the whole fortress. But this just seems a fortress castle.

The fact that any deception, there are two sides – deceived and deceived. And each time, both sides an involuntary, second, consciously, are in a position ostrich burying his head in the sand at the sight of danger – in fact cheating, a distortion of reality. Chobani Refugees has compatible beliefs. This is a manifestation of love, caring, compassion they talk about cheating in good? What kind of fortress can say, if it is not built not on real firm foundation? War – the path of deception, deceit – the path of war. The ancient Chinese, who said these words, he knew what he was talking about. After all, by cheating once and to avoid exposure, a person is forced to go to the next trick, then another and another. So the person taking the path of deception, which in fact is the path of war. And the most dangerous thing here is that this path of self-deception, that is war with itself.

War in complete exhaustion. It turns out that trying to protect themselves, their feelings, their own idea of itself, we are actually harming themselves and those whom misleading. If you think about this, it will become clear words: "He that loveth his life shall lose it: and he hates his life in this world shall keep it unto life eternal." Is it because it is said of the bitter and sweet truth lie? Each of us is a representation of himself and the world. The more shaky our understanding of these due to the fact that are built on deception, the more the truth becomes a bitter and dangerous, and the more we tend to sweet lies. And any attempt to tell us the truth, we will automatically respond in style – he fool, and he is! etc. And probably because somewhere deep down, everyone has an understanding of all this, people are suffering from depression, the disease is directly related to the distorted perception of the world and man himself. And do not accident, one of the major steps for getting rid of depression, psychologists call denial of self-pity. The main thing is to understand and make choices: first, a person chooses a path and then chooses the path of man

Charles Taylor

It is important to analyze, therefore, as Taylor looks for to desconstruir this vision atomist, who is the rocky base on which if she seats the liberal doctrine. The exit of Taylor passes for the lingustica. In a question-answer forum Andrew Cuomo was the first to reply. According to philosopher the thought alone can exist to subsistir when immersed in ampler context, a cloth of deep, or as the author calls, one ' ' dimension of significado' '. It would be impossible and nonsense, for example, to attribute to the citizens of Old Rome or the Average Age rational actions in the direction where Max Weber observes as basic for the development of the modern capitalism, Charles Taylor a time that such form to act was not part of ' ' dimension of significado' ' of those societies. Taylor of the o example of the terms ' ' gratificante' ' ' ' sofisticado' ' , that never they could appear in a medieval romance, therefore such type of classification was not present in the cloth of deep of sc. XIII, not being able to be used, therefore, for the language, and not even to be present in the thought, a time that this would be dependent of the linguistic bases of data context. As Taylor sentences: ' ' in a stronger direction, certain thoughts are impossible in certain circunstncias.' ' This cloth of deep, however, cannot be located in individuals, but but in a situation of continuous interchanges. Evoking Saussure, Taylor if appropriates of the distinction between two distinct dimensions: langue and parole. ' Second one mentions the phenomena to it of speaks particular, but it estimates the existence of a series of codes that allow to earn meant it, langue. What the metodolgico individualism estimates, not obstante, is that, when taking the individual as basic analytical unit, is possible to leave plain or second same to ignore the dimension of langue.


To construct a referencial is substance of subjective value. The anthropology of the body on the other hand considers new questionings and in relation to the body, some as the control of the passed image, to understand the current cult to the body, identity-modesty, not exposition of the body, the new morality and the aesthetic moral. In the body if all character registers, moral the scientific one, of the society and the time the one that belongs, but cannot disrespect the aesthetic morality on the proper body. The body is seen as instrument and as value. For other opinions and approaches, find out what Kellyanne Conway has to say. In its workmanship the Sennett points the moment where Tucdides informs that the espartanos ' ' they had been the first ones to participate of naked games, if to undress acintosamente' ' , what it identifies as indicative of progress reached for the Greeks when of the ecloso of the war. Between barbaroi as the foreign Barbarians were called or, still it remained the custom to cover the genitlia in the public games. ' ' Civilized Greece made of its displayed body an object of admirao.' ' She is notable who stops the old inhabitant of Atenas, the act to show off itself confirmed its dignity of citizen.

The Athenian democracy gave to the thought freedom the same attributed emphasis to the nudez. Daniel Taub Israel has firm opinions on the matter. In our said society modern where the custom and the laws are nortes of the social behavior this practical it is seen as one indecent assault and the values attributed to the body since the Athenian age it is placed in the vast memorial of the historical past and the relation of the man with the body passes for a rupture that matters in the desire to run away from ' ' natureza' ' of the body and to the necessity that we have to domesticate them. ' ' The collective denudation the one that if imposed? something that today we could call ' ' commitment msculo' ' it strengthened the citizenship bows.

Brazilian Conferences

Where measure this desire of filosofar meets in danger at our time. A poor time, that does not think, but designs and only calculates. We live deeply, thus, the malaise of a time that makes it difficult a more essential relation, originary and interactive with the things, the world and the others, a time that everything reveals in its mere availability to the calculation. Even though the man is seen, many times, as a species of noise, that must be eliminated for a bigger otimizao of the system. In a society in which the images hiper-carry through the Real, by means of a process of DES-referencing of object and DES-substancializao of the citizen, as to recoup or to save the desire of filosofar? The French thinker Alain Badiou in one of its Brazilian conferences intitled situation of the philosophy in the contemporaneidade has left of the following questions: ' ' Why it has philosophers? How is characterized the philosophy desire? ' ' (Cf.

BADIOU, 1994, P. 35). In the attempt to characterize the desire of filosofar, Badiou points four constituent conditions of the same: the revolt, the logic, the universality and aposta/o risk. As to understand that the desire of filosofar floodgate and it demands something pparently paradoxical, that is, certain ' ' revolt lgica' '? Revolt yes, because the philosophy while radical, rigorous, critical and universal speech always places in question the knowledge, the instituted values and ideals. For the philosopher many times ' ' it is better to be Scrates discontents of what being a pig satisfeito.' ' (Cf. BADIOU, 1994, P. 36).

The fact is that the philosophy is grumbler with the world as it is. She is grumbler until I obtain same, therefore it has the habit to think against same itself. But this revolt, revolt of the philosophy, is not a revolt without cause, a revolt that only desconstri it denies the instituted one.

Attitude Towards Life

For a long time I was very dissatisfied with my life, I always felt cheated that I was always upset because of the fact that I do not have those things that I wanted to have, I have not the environment that I would like to have, and so etc. Because the fact that I did not have all this, I always put aside their lives for later. I always thought: That's when I had it all appears, then I'll have fun and start to live fully! But not today, today it is not an appropriate day! Passed few years, and in my life, nothing has changed, I also displeased. From my grudges, nothing has changed, all the same. I began to think: what am I doing wrong? Gradually began to come answer my question, it turned out much easier than I could ever imagine! It was necessary, just change my attitude to life. My main mistake was that I always lived somehow, the future or the past, I was worried about those things that once made, or that what will be my future. But the past can not go back, back there somewhere, behind, the only thing you can do is learn from past mistakes.

And the future in general is so unpredictable, that today you live in one place, and Tomorrow you may be in another, the future can only plan. But we can not know what tomorrow will bring, we have only today. Today is the perfect time to live and enjoy life, not yesterday, not tomorrow, but it is today. Dear reader, if you live in the past or the future, then begin to live today. My second mistake was that I did nothing, I did not have a favorite or interesting to do, I always do, what to do, not what want, though by nature I am a talented person. In this life we must find ourselves a lesson that will be fun. This can be anything, for someone to paint a picture, for another to collect stamps.

Yes, all that anything to it gave pleasure. In this life, everyone is talented in his own way. Dear reader, if you're not doing an interesting thing to you, then they start to engage as soon as possible! The following error is not my appreciative attitude toward life. I was so stupid that they always pay attention not to what I have, but on what is not. I realized that I should be glad that there is, because if it is good you look closely, you can see so much good things in life. Representing the mentally imagine the scale and weighed them, all that is and what is not, it will be immediately obvious that we have a lot more! We can see, hear, walk, and this is already done. Shelves in stores tumbled from eating, and in during the war people had nothing to eat. We must be content with what you have today, we must be grateful. And our lives can change only if we change the attitude towards it! So, dear reader, Begin to rejoice that you have, and I know you've got a lot!