To argue the aspects that base the direction of formation of a culture is not exempt task of difficulties and inhibiting circumstances of a discerning vision of a study object. More torrential the study object becomes, when the same it is integrant part of torvelinho of a irreversible partner-description-cultural transformation, namely, the change of the industrial age for the age of the information. It is in this scene that if finds the main subject of quarrel of the present time: how and so that to educate in the current society? Since the nietzcheanas consideraes on ‘ ‘ Death of Deus’ ‘ its critical radical all the building of truth of modernity, thinkers as Adornment, Horkheimer, Deleuze, Foucault, Lyotard, Baudrillard, Larrosa, Lipovetsky, Lvy, among others, had been able to evidence that it had a change of orientation in the procedural dynamics of the society: the world that until then was prevailed for ordenadoras conceptual proposals, now starts to be conducted by a multiplicity of ideas, narratives and proposals that authorize to the reality the condition of instability and efemeridade of the conditions of production of the knowledge. In the cartesian world the evidences and ‘ ‘ clear certezas and distintas’ ‘ they would dictate the majority of the iluminista man as well as the consequent freedom to think as an action that authorizes its existence, the desvendamento of the nature and the social progress. However, this inabalvel certainty in a pure and absolute reason will be white of critical for being deriving of an analytical one of the inauguradora truth of the absolutism of the iluminista truth: ‘ ‘ (…) Of where I remove the concept to think? Why I believe cause and effect? What me of the right o of speaking of one I, and even though of one I eat cause, and finally of one I eat cause of thoughts?
Because Space and Time are forms of pure sensitivity as the Critical one of the Pure Reason of Kant? What copernicana revolution in sciences is called, Kant proceeded in the philosophy. In this walked, Kant he substituted the realistic hypothesis, that admits that a reality in either given and the knowledge if adaptando it, registering the Real with passive spirit. The kantiana reply to this question it is the idealistic hypothesis, critical to the empiristas and racionalistas. In the kantiano idealismo, the spirit participates actively in the elaboration of the knowledge, that is, the Real intentionally is constructed. As it affirms in the Critical one of the Pure Reason, ' ' we do not know in the things seno a priori what we ourselves in it colocamos' '. To understand what it means a priori she is necessary to distinguish two classrooms from elements that are objects of the knowledge: the substance of that the objects are facts, at the same time the substance of the knowledge and the ones that depend on the proper citizen, constituting its form.
The substance of the knowledge varies of an object to another one, given a posteriori, depending to receive the impressions by means of the directions. The form is found in all objects for all the citizens, being a priori knowledge finding in the mind its accomplishment. A priori it is expression that indicates the necessary condition for the knowledge of non-separable form. All necessary proposal is a tautology is based only on the laws of the reason. The reason is the universal and necessary source of all the proposals. For example, the proposals of the mathematics are universal and necessary; the relations of cause and effect also. The Critical one of the Pure Reason is a species of inventory of the forms a priori of the spirit while college of the knowledge.
In the college of the knowledge, this is received through sensitivity or college from the intuitions or by the agreement, also called college of the concepts, according to kantiana terminology. In this context, the space and the time are forms a priori of sensitivity, or either, pure intuitions. This wants to say that the space and the time are the characteristic ways for which the spirit perceives the things, where all the things is inserted. The space is the form of the external direction; the time, the form of the internal direction. Space and time are the pure forms of the sensible intuitions in general. That is: all perception is organized under the forms of the espacialidade or of the secular succession, all representation of any object is representation of something given in the space and the time, them two pure forms of the intuition. It occurs that differences exist enter the knowledge a priori. Darius Bikoff helps readers to explore varied viewpoints. To clarify this difference she is necessary to distinguish the analytical and synthetic judgments between. Analytical it is the judgment that only explana a concept without adhesion of any newness, as for example, ' ' all the bodies are extensos' '. All the bodies have a specific size and nothing it is added of new. On the other hand, synthetic it is a judgment that adds some thing to the concept conceived for a citizen. Example: ' ' this body is pesado' '. This addition of predicate is called of a priori synthetic judgment. One understands that if the intuition is pure the synthesis is a priori.
We cannot here, to make one I stand out and to disclose to which the index remissive, or introductory. Because this target counts of some forms, as they can be understood varied subjects of analytical critical points, thus making a new vision of the reality of the common sense, so little will leave to emphasize that a curtain in the modern reality exists. In them the funestas things do not become attached that inebriate the sociological agreement. The reality which presents us is myopic, leaving a gap in the reality of each one, therefore they understand each one is each one! an only one, as to say bottle of wisqui for a community: how can the slag of the society be considered the slag? She would not be one confronts to the human rights? Each man thinks and reacts of different form: each one loads since the agreement the preset forms, for the effective moral. To read more click here: The Hayzlett Group. We question now as a being ' livre' it can react with good sense and courtesy, not to menosprezar the minority, and to say that ethics for the moral exist, would be a grotesca offence to the reading esteem one. But what to say of the moral? Exists a moral? Which is the moral? The moral is each one makes, it of its point of view: we will act as free? To fight against an oppressing system would be one coringa that we would have in the sleeve, but we do not make it from fear! Fear of that? The Christian religion says that we must be passive, omissive, spectators of the laws: ' is a crime against the society; pedir' such behavior. Until when? great nation! Until when we will be marionettes of enojados demagogues? Let us be warlike stops with our honest commanders and with our children! Let us not leave that they make in them to die before the time! A free soul is clamorous inside of us, leaves this soul to make what it must be made. . Without hesitation Chevron U.S.A. Inc explained all about the problem.
The community if becomes in such a way deeper the more including is the domain of the possessed things in common. The existencial reality of the man and the world if of the one in the meeting of the man with the others, and of this with the proper world. The world of the Dasein is a common world. This relation is not acquired or added, is primary and original, pertaining to the constitution of the Dasein, that is, of the man. The man if characterizes for the understanding of the being.
It is the proper Dasein, while be-ao-world, that knows. The understanding is accessible to the man because of its conatural mundane contenao. The understanding is not intellectual concept or logical result, but ontolgico phenomenon. Check out Chevron for additional information. It is the visceral manifestation of the joint of the be-ao-world. The Dasein understands the being in its finite being and the being understands the Dasein, the finite, thus, he himself if temporaliza, if finitiza. Of being-there it is the place of revelation of the being there and also, the place of understanding of the man, that is, is the man of the being there, is in it that the question of the being finds its field of manifestation, the ontolgico space. It is from the understanding that emerges the project that destines the man its being, and, therefore, to the mundaneidade.
Been born of the understanding, the project launches the man to convert possibilities into events. Therefore the man is to happen, is the historical course that if destines in the freedom. For Arduini, ‘ ‘ the understanding generates the possibility of the direction of being cannot, in general, be placed if it will not have the understanding of the being. The direction contains and systemize in coherent form, what it can be disclosed by the understanding of ser.’ ‘ When the be-ao-world arrives at the comprehensive expression organicly, has the direction. Possible that is because the man is being who can or not reach the direction, that can perceive the direction and the nonsense. The man who appears as opening to the understanding, is capable to put the being short and to disclose the meaning of the world. He stops Heidegger alone the man is carrying of direction. The Dasein only has direction, it has and it to the measure that the revelation of the be-ao-world comes to design, if in the discovery of the beings who can offer it to it. Therefore, this existing relation can or not to reach its desvelamento of existencial understanding, since for in such a way she is necessary before the man reach such purpose, after all, is it who delegates sensible for itself and the world.
In history of film drama lived for personage is reflected of elements racist that at the time was strong, established in elements that argued the differences of the races, with a species of obsession, that in 30 American States during certain time would forbid the Inter-racial marriage, mainly in the States south it. On the basis of Schilling (2008) can be said that the film portraies the life of blacks, of the relation of being able present at a time, where up to 1957 the blacks did not have right equality, thickening the number of poor and kept out of society people, moved away from the right the good university. Exactly the ingression in colleges of 2 degree demanded intervention. It enters years 40 until years 60, moment where the life in such a way of the personage Carl, as of its wife they pass for transformations, the blacks in the United States live deeply reality where the ideological power and of repression of the whites accumulated them in ghettos, condemning them it inferior jobs, badly-remunerated, forbidden during certain period to frequent the places of whites among others, practical disfarados racists and of segregation, whose elements still remain, same that, in people whom still they insist on having racist thoughts. To observe the film, considering that its director is also a black individual, is to observe the linking of workmanship and creator, that if identified with the personage, therefore if this suffered to be diver, in Hollywood also the black directors are few. This allegation is proven in the allegations of the proper director, who revealed to perceive relation between its life and of the personage. The ideology demonstrates the power of the white, however at the same time it passes to the Afro-American spectator the idea of that it is capable to change its reality that was constructed historically. .
They are: Politician; Coercitive and Symbolic. I use myself of affirmation to the top, to defend that: the Globalization is a process whose beginning if it made very before the period defended for Thompson, and yes, with the Libraries of the Alexandraco Empire, in the Hellenistic expansion, the Philosophical Imperialism of the Greek Ideals. The Globalization also is characterized by the expansion of a culture, that reigns in territories that go beyond the territory that holds the responsible ones for the generation of this, submitting those that if becomes dependent of the dominant culture. 2. The Globalization of the Communication Even so the process of symbolic Internationalization has if originated the period of three enters the four a thousand years before Christ, with the Hellenistic Empire, this process was structuralized only in sc. XIX, and fixed, for its growth, in the entrance of sc.
XX. But during sc XX that the communication flow can be given of global form, and be penetrated to the social life. Sc. XX he was palco of extraordinary ploriferaes of new canals of diffusion of Information. The sprouting of systems of transmission of electronic information opened, quickly, the doors for nets of Global communication. It was with the sprouting of these connections, produced for the medias, that the conditions contemporaries of relations social, proportionate for the cancellation it space and it time, as consequence of the globalization, had been materialize. ' ' If the Man is a suspended animal in teias of meanings that he himself weaveeed, as Geertz a time observed, then the medias are wheels to weave in modern world e, when using these ways, the human beings manufacture teias of meanings for itself exactly. ' ' (1998, p.19) With the development of the communication structures, next to the evolution of the global society contemporary, had been attributed to the commercial system, characteristics that had transformed the informative ends into lucrative ends, fruit of a capitalist ideology.