City Gloss

The main target of the ones after-modernistas is ' ' marxism and the materialistic dialtico thought, and its proposal of understanding of the concrete, History, the fights social interrelated in all globo' ' (BUSH et. al, 2004, P. 01). It fulfills, primarily, to understand conceptually the expression ' ' after-modernismo' ' looking for to relate it with the expression ' ' after-modernidade' ' , also very used. We believe that these expressions are not fruits of perhaps, but of the historical project of which they are caudatrias. more, the conceptual concern in them is expensive, at a moment of theoretical superficiality that the proper movement after-modern assevera. In accordance with Terry Eagleton (1998) the word ' ' after-modernismo' ' culture contemporary assigns to a form, while ' ' after-modernidade' ' if she relates to a conception of thought that if opposes the great metanarrativas that they looked to give universalizantes explanations on the reality, as well as, in the case of the marxism, the universal transformation of the world.

Opposing these norms of the iluminismo, she sees gratuitous, diverse, unstable, unexpected the world as contingent, a set of desunificadas cultures or interpretations generating a certain degree of skepticism in relation to the objetividade of the truth, history and the norms, in relation to the idiosyncrasies and the coherence. Learn more at: GameStop . (ibid., P. 07). For its turn, after-modernity is caudatria of the occured changes in the Ocidente for a new model of capitalism in which if it observes: the advance of flexible technologies, the consumerism, the cultural industry; of the increase of the sector of services, the finances, etc. After-modernismo, of its side, it would represent a culture style that, Reflects a little this memorable change by means of an art superficial, descentrada, baseless, auto-reflexiva, amused, caudatria, eclectic and pluralista that overshadows the borders between the culture ' ' elitista' ' the culture ' ' popular' ' , as well as between the art and the daily experience.

At the beginning, small quo is the seed, however, in the end it is majestical tree. You do not look at for the seed, but yes for the tree, and its flowers, and its leves and frutos.' ' after that describes the power that carries through this transformation ' ' You do not consider your proper aptitudes and capacities, but yes you fix your look in the consummated favour, the divine gift and the power of the Espirito Santo – to be able this that transforms the drop into sea and star in sol.' ' also comments on the human thought: ' ' While the thoughts of a person will be dispersed it will not get no result, but if the thought will be concentrated in one alone point its fruits will be admirveis.' ' continues explaining our relation with our thought: ' ' The reality of the man is its thought if the thought of a man constantly is come back toward the celestial subjects, then this man will become saint; if, in contrast, it does not raise its thought, but dirige it for low, concentrating itself on the things of this world, each time more is materialized until it arrives little at a superior state to the one of simple animal.' ' We perceive above in the Holy Writs that we are in reverse speed-creating with our thoughts. The soul has an associated power human being and to the thought that needs to be canalized so that it bears fruit. When we concentrate our thoughts in the future of creative form and positive, we exert our capacity to be co-creators of the reality. When we focus our attention in the limitations of the gift we do not allow that ' ' semente' ' it grows and if it develops. This creative power that we have is real many of us we have tried it of accidental form.

SYSTEM OF RACIAL QUOTAS Ana Carolina de Paiva S INTRODUCTION For return of the year of 2003 the Congress was for approving the introduction of racial quotas in the universities of Brazil. Years if had passed since then, and still today the controversy persists. The idea is the following one: we have a slavery past that exactly after its abolition, took the population afro-Brazilian the levels of income and conditions of life, at least precarious. The temporary character of this politics, as well as its proposal to correct the one badly biggest one, was the great justification for its acceptance, despite the politics of quotas keeps in itself many imperfections. The analysis of the general panorama of the concernentes questions to the affirmative actions and ' ' program of quotas raciais' ' I demanded and perpassa for an analysis of the ethnic group black Brazilian and all its grouped load of historical data, partner-cultural politicians and since the Brazil-colony. The black composes a great part of population contingent Brazilian it is also the group that more represent the peripheral areas, the life in respective misery and all nuances derived from this picture: ' ' deseducao' ' , alienation, violence and crime' '.

The rotulagem reproduced in this society has as white the identification factor, or discrimination, apparent, the color, the typical traces and destarte, is pointed and delegated it the black individual certain stigma for its condition human being. The affirmation of the black as independent individual, exempts, capable to provide it proper itself, was disfarada by the decoy of the golden law, freed that them of the slavery and desumano treatment degradante e, in fact, the Brazilian government did not act looks with to give it to citizenship and life to the blacks so that thus they could autodeterminar and conquer its due space. This is ' ' debt histrica' '.