City Gloss

The esticos philosophers did not fear deuses nor the death, therefore he had a belief atomist (Nunes, 1986). The main philosopher of this school was Zeno de Ctio (336-263 C), that estoicismo lived according to, searching? ataraxia? defending that the virtues would be the supreme end of all the things. 4,2 EPICURISMO School established from the ideas of Epicuro (342-271 C), was moral and individualistic, as the estoicismo, but it affirmed that the only end of the existence is the pleasure. Not it Christian pleasure, equivalent the sin and lewdness, but the concept of perfect has adjusted to the laws of the nature (Nunes, 1986). Surprisingly, you’ll find very little mention of World Bank President on most websites. By this reason, the epicurista philosophy is called as the good art to live. Different of the esticos, the epicuristas admitted that pleasures spirituals could be positive, such as the art, the thought and the friendship.

The last purpose of ethics elaborated for the epicuristas are serenity, the apathy. 4,3 SKEPTICISM Had a position always to take as doubtful what it is affirmed by the man. They arrived to doubt the knowledge capacity (Nunes, 1986). Thus? nobody knows swims, nobody never knew you are welcome, nor never will know? it seems an adequate sentence to the adepts of this school. The representative greater of this school was Pirrn de Elis (360-270 C), that it affirmed that our judgments on the reality are conventional and are based on sensations. It observed that the directions are deceptive, then the knowledge always cannot be accurate and true. In accordance with the pirronismo, the man must be contented with the appearances of the things, and know that it does not possess the absolute truth (Cabral, 2006). 4,4 ECLETICISM the school of the ecleticism, seemed with the skepticism, associates the criterion of truth with the one of probability (Cabral, 2006). That is, the philosophers of this school had presented themselves acrticos, therefore the accepted ecleticism some possibilities of a truth.

In as the chapter it standes out that of ' ' same way that the sovereignty is inalienable it also it is indivisible, therefore the will is general or not ' ' (pg. 47) or it is of all the people or only of a part of this people. Being that when is inalienable it is a law act, to the step that only of a part is simplemente a particular will, being thus only one decree. In third I capitulate of this Rosseau book I concluded that the will of all is incapable to be wrong and that the same one will only meet in error will have been deceived for third. ' ' The people never corrupts itself, but many times it is deceived, and is only then that it seems to want what is mau' ' (pg.49). In the Chapter four Rosseau speaks on the limits of the sovereign power, that being absolute, sacred, inviolable, cannot overlap of the general conventions of the people. Standing out that a sovereignty act is not a conveo of the supeiror with the inferior, but a convention of the body with each one of its members (social contract). In the fifth chapter it is dealt with the right of life and death, where all man has the right to risk its life for the conservation of this.

No longer sixth Rosseau chapter appraises the law as conditions of civil association. According to it the people starts to be submisso of that he himself created. In the seventh Rosseuau chapter he weaves elogiosos and extraordinary commentaries to the legislator in the State. Therefore the chapters eighth, nineth and tenth, the author makes exceptions to the people, the territorial work and conquests in the constitution and the State. He finishes our author in chapter ten (pg.70), saying: They are the men who make the State, and is the land that nourishes the men; ' ' this relation is, in such way, that the land is enough to provide habitantes' ' In the tenth first chapter it demonstrates to the readers the diverse systems of legislation, standing out that the greater for all is the freedom and the equality well.

If somebody to love, without in turn awaking love, that is, if its love while love not to excite reciprocal love, if somebody through the vital manifestation while man whom he loves not transforms into loved person, is because its love is impotent and a misfortune. (MARX, 1970, p.235). /a>. The friendship between Lester and the Ricky young, take its authoritarian father to distrust that its son gets much money through a life homosexual prostitution. A leading source for info: Charlie Jones. The supposed possibility to have a homosexual son who if relates with Lester takes the military man to ahead nourish a feeling of anger of the false revelation that it compels its son to make he accuses when it to get illicit money: ' ' where it got this money? I do not lie pra me I saw you with it! What it made you to make? I do not go to be motionless knowing that my son is one becomes wormy! ' ' When refusing itself to believe it its son, who the friendship between it and Lester does not involve no homosexual relation, starts to spank saying it it: ' ' I swear I banish that you from this house and I see never more you I prefer to see you dead of what one becomes wormy! ' '. This is the moment where the young sees the possibility of if seeing free of the yoke of its father and has lain: ' ' It swears it orders that me even so? It has reason! I charge 2000 dollars! I am optimum loving of this region father! ' ' This is the triunfal moment of the release of the Young that if fires to its mother and goes to the meeting of Jane for invites it to leave with it. At this moment the homossexualidade of to militate is extravasada in a spontaneous act and challenging when in full weather it goes to the meeting of Lester that in an act of fraternity and solidarity receives it and this, to the inquired being: ' ' where she is its woman? ' ' it answers it: ' ' it must be trepando for there with the prince of the property It wants to know of a thing? I do not bind! Our marriage is alone of faade, I is not imported with this! It is as an advertising, of as we are normal, but all little this! But you are tremendous, you need to take off this clothes! He says me what you need? ' ' The revelation of Lester and the manifestation of fraternity take the military man to a declaratory act. .

It is, equally, the opinion of Tercio Sampaio Ferraz Jr: ' ' We keep, therefore, the idea line of direction that commands our exposition, which is, of that the legal thought is a specific technological thought, come back toward the problem of normative decidibilidade of conflitos' '. Julius Hermann Von Kirchmann always denied any scientific dimension to the legal studies, being celebrates its citation: ' ' The sun, the moon, the stars shine today as it has already millenia, the rose today follow blossoming as in the paradise; the right, in exchange, always varied with the time. The marriage, the family, the state, had passed more for the varied forms. If after great efforts arrived to discover the laws of the nature and its forces, these laws are valid in such a way for the gift as for the primitive times and will all follow being true in the future. It does not occur, in exchange, the same with disciplines of the right (…) Two rectifying words of the legislator are enough to convert entire libraries into lixo' ' With the same skepticism, it wrote Paschal on the justice of the men: Verit to dea you give Pyrnes, erreur to the one of it. 5.4.2- The engineer does not need to know the chemical or atomic composition of the iron with that he works, or of the sand, the cement, of the wood, if this knowledge is or not of the thing in-itself. Preocupa=se with the properties of these materials and of as better it uses them for its constructions, its calculations of resistance, durability, resistance etc. Its knowledge includes, is truth, much science, as Physical, in its modalities, the substance and its properties, as mass, extension, impenetrability, inertia, its elements, the physical and chemical phenomena, the Mechanics Kinematics, Statics and Dynamics, that the movement studies, the forces, the gravity; the Static Electricity, Dynamics, the Magnetism; the Termometria and the thermal dilatao, the dimensional equations of the coefficients of thermal dilatao, the dimensional equations of the coefficients of dilatao of the materials; the Calorimetria and the fusing, the solidification, the vaporization, the condensation and the dimensional curves of the coefficients of thermal conductivity; the Higrometria, the Thermodynamics, the Acoustics, – its laws, its equations, the principles, the constants, the evolution and the critical points. .

The GREAT HUMBUG OF the LIFE we do not obtain to imagine as if it passes our life. Therefore really it will be that what we live is fruit of a reality, or does not pass of a false thought of that we are if giving well in the life meanwhile it is not reality. When we think that it exists people whom some affection for in this has finishes or you discover that this is not truth. Therefore exactly if this ' ' afeto' ' to last, its life does not go to last that is one day you forever only goes to turn souvenirs for some people who had really thought about you during its life. Souvenirs forever do not last that is one day a person to forget will go you. When you to notice that more people do not exist who prezam for you will go to discover the great humbug of the life.

E worse is that such situation was generated exactly by that, amongst all the animals, is had as the only rational being: the proper one man. Word-key: philosophy contemporary, society of mass, cultural industry, homogenization of the behaviors and virtual reality. INTRODUCTION the reflections carried through for the theoreticians of the School of Frankfurt, particularly Adorno and Horkheimer, and the developed ones for Jean Baudrillard, can, with great advantage, being applied to the current historical context. After all, we live a reality pautada for the complete inversion of the values, where the human being if has reduced each time more to an object the grace of the whims and interests of the capitalism and the marketing logic. Its condition of alienation is so latent that it not even obtains to imagine an existence different of that lives.

We can say that it lost its creative capacity. By the way, as they defined Adorno and Horkheimer well, the death of the critical reason, asfixiada for the relations of capitalist production, has demonstrated to an overwhelming voracity in the homogenization and massificao of the behaviors. A standard was developed in such a way only of behavior that, what it makes somebody human being in the current standards is not its individuality, but the capacity of the same of if leaving to absorb for the massificadas behaviors. By the way, the human being does not need more if to worry in thinking. It is enough to be as everybody, for more mediocre than this can be. The paradox presented for Horkheimer in what it refers to the advance of the knowledge technician and, on the other hand, the reduction of the capacity of the human being in being independent and to resist the increasing mechanism of manipulation of the masses, is a synthesis of the condition current human being. E, moreover, many of that theoretically make opposition to the effective standard make more it for convenience of what for awareness.