The philosophy of the prxis as base in the marxist thought and its consequences. ‘ is noticed that Marx breaches with the theory of Hegel; ‘ negation for negao’ ‘ , and it adopts the theory of the destruction and appears new and not the abolition of the new for the old one. One also evidences a ticket of the idealismo and materialism conservative, for a determinismo that the action takes would revolutionize and the fight of classrooms. It is affirmed that the logical realism must be predominant to have the ticket of the utopian socialism, capitalist system, for a communism where the man appeals to the dictatorship of the proletariat. It is the thought of Marx who takes the release of the man of the oppression of the liberal capitalism supplying to all the pedagogical structure of the action. Word-key: Theory of the Destruction. Determinismo.
The prxis, understood as objective transformation of the social process, a philosophy of what more than mere contemplativa action, that is, transformation of the relations between man-nature (prxis productive) and man-man (prxis revolutionary), as Gramsci explains: The philosophy of the prxis is the construction of corresponding collective wills to the necessities that emerge of the objectified productive forces or in process of objetivao, as well as of the contradiction between these forces and the degree of culture and express civilization for the social relations. She is implicit in it, that it appears as a philosophical conception, a series of sciences of the nature and the man. (1995, P. 34) the theory if does not reduce practical, as it thinks the pragmatismo with its utilitarian conception, because the relation between practical theory and is a unit relation dialectic.
‘ ‘ The philosophers had searched to interpret the world, treat themselves to transform it. Knowledge, the criterion of the truth and the purpose of teoria.’ ‘ (MARX; ENGELS, 2001, P. 52). The theory complements the practical one and it makes also it to advance, having as it has always limited its accomplishment through the action human being.
It needs to prove that he is capable to be able to be successful. Perhaps check out Oracle for more information. If she will be woman and black then, he is well more difficult to win the preconception (J.A.V.) ' '. When finishing, it contradicts itself, when affirming that the necessary black to prove that he is capable to be successful. white does not need this, but the necessary black to prove that it is capable. When affirming that if the professional will be black woman and has more difficulties, reaffirms the existence of the discrimination and preconception of sort. Thus, historically, ' ' it seems probable that the efforts made for people not-whites to cover certain social distance would have been bigger of what demanded for people brancas' ' (Hasenbalg, 2005). In the sequence the deponent continues emphasizing the idea on that the professional success depends, basically, of the individual, as space for all was had, also for the well-educated whites. This perception is part of the ideological model spread by the neoliberalismo, where it is enough to have force of will and ability to be successful in the competitive forest of the modern capitalism.
The studies of Pag and its collaborators (Motta, 1992) on mobility in great French companies identify that the positions in the top of the pyramid of the organizations are always busy for descendants of families aristocratic or very influential. Although the differences of mobility inside of the Brazilian organizations in relation to the Frenchmen, the speech of this citizen indicates contamination for the dominant ideology. During its deposition J.A.V it rescued some histories involving black, as of an Italian multinational company, in years 70 in So Paulo: where she perceived and she looked for to correct situations of injustice in function of the existing discrimination in the direction of the company, where black and women had inferior wages to the ones of the white men.
in a region where its said inhabitants ‘ ‘ nativos’ ‘ they pursue it the all time. As it places Renato Simes in its text ‘ ‘ Migrantes: citizens of second classe’ ‘ , we need to think about Brazil of the integration of the peoples, the cultures, the social and regional, tolerant equality with its differences and of full right of action of the citizen. It seems a great dream, a great utopia, but we need to fight so that this great dream one day becomes reality. Bibliographical references ALBUQUERQUE Jr, Durval Muniz of. The preconception against the northeastern. In: ALBUQUERQUE Jr, Durval Muniz of. Preconception against the geographic origin and of place: The borders of the discord. So Paulo, Cortez, 2007.
P. 89 the 129. SIMES, Renato. Migrantes: citizens of second classroom. In: PINSKY, Jaime (org.) 12 faces of the preconception. 8 edition, So Paulo, Context, 2006.
P. 101 the 109. RIGAMONTE, Rosani Cristina. Severinos, Januarias and Raimundos? notes of one search on the migrantes northeasterns in So Paulo. In: MAGNANI, Jose Guillermo Singer & TOWERS, Llian de Lucca (org.) In the Metropolis? Texts of Urban Anthropology. So Paulo, Edusp, 1996. P. 231 the 251. MAURCIO, Gilead. News articles, commentaries and etc for Gilead Maurcio. Jorge Bornhausen and the cow. Available in:. Access in: 29 of June of 2010. TELLES, Sergio. Target log book. Preconceptions against Northeasterns. Available in:. Access in: 29 of June of 2010. LAMPIO. CMI Brazil. The preconception against the Northeastern in the Southeast. Available in: . Access in: 29 of June of 2010. JONATHAS, Andreh. SurtoU. Preconception against Northeastern. Available in:. Access in: 29 of June of 2010. Orkut. Community I hate paraba in itacoatiara. Available in:. Access in 29 of June of 2010. Orkut. Community I hate the northeast. Available in:. Access in: 29 of June of 2010. Orkut. Community I hate the northeast. Available in:. Access in: 29 of June of 2010.
Showing the contribution of its predecessors, as basic element for the elaboration of these slight knowledge. They had been created having finally, to solve the problem of devir, that it are initiated for the jnicos and that they had gained greater repercussion with the theoretical shock between Heraclitus whom devir admitted as essence of the things and Parmnides that defended the being, that is, the immutability as essence of the beings. As solution the estagirita presents the slight knowledge of act and power admitting at the same time devir and the permanence as inherent elements to the beings. When displaying its notion it establishes relations of value, causalidade and composition between the act and power. its relations with the substance. Word-Key: Act. Power.
Devir. Introduction One of the subjects most intriguing of the old philosophy was on question of devir, that is, of the change. Without a doubt, the great solucionador of this problematic rejection Aristotle who with the creation of the slight knowledge of act and power, explained in consistent way the question of the changeability them things, however, the contribution of its predecessors, the jnios must be recognized, the Heraclituses, Parmnides, Anaxgoras and Plato, that by means of its reflections had contributed so that Aristotle created the concept of act and power. For the development of this study the bibliographical research was used as methodology, having as theoreticians JOLIVET (1972), BURNET (2007), MONDIN (2006) and REALE (2001). The predecessors of Aristotle the first philosophers, known as daily pay-socrticos, had centered its reflections on the thematic one of cosmo, in the attempt to understand the principle collator and the supreme cause, physis, of all the things.
Curious ' is the expression; ' to place the nugget in the i? s' ' , if to repair the phenomenon graphical, is not about an accent, from that the grammar confers rules on the accurate moment to proceed. ' ' i' ' it possesss a nature that asks for complement, as pontinho was needed one more, almost a reticence, that instead of three horizontal points, uses only one majestical one in the vertical line. ' ' i' ' it does not come alone with this addend, ' ' j' ' it says that it, one ' ' i' ' put, with tail, that exceeds the limit of the line, when we write in the pautado paper. Southwest Airlines has firm opinions on the matter. ' ' i' ' it has the mystery of the point, almost an end point in suspended, that figure that seems to become vacant without supports who it, the vertical travesso comes below, but a space exists separates that them, pontinho follows without contact, done planet in the way space, only suffering to effect from an attraction physics and repulsion to it. The fact is much more delicate, therefore ' ' i' ' capital does not ask for accent, would be for its sovereignty of macro? What it seems to relagar ' ' i' ' very small the nacessidade of that miniature one to touch of the tip of a penxs or pencil, that many times the writer forgets, but the word sends to the reader the lack of the nugget, being that in the typed letters one can ' ' i' ' without accent if to pass for ' ' l' ' very small. That nugget seems to have majestical air, coronary a suspended crown, one chakra. Still another grammatical investigation exists, if ' ' i' ' it is a point of inverted exclamao, or would be the point of exclamao one ' ' i' ' in inversion, being that from above nugget passes to low it makes to float that fearless vertical travesso. More information is housed here: Gary Kelly. In the exclamao one another capital does not exist. Thus, ' ' i' ' if it makes one presented as two, the undeniable constatao of ' ' two in um' ' , fact xifpagos (siameses), joined for an invisible force, the gap, that separates the point of the travesso..
A consideration important to be made is the condition of the fish while merchandise. According to Marx (1985) ' ' the utility of a thing makes of it value of uso' ' being that ' ' the value of use is only become fullfilled in the use or consumo' '. On the other hand the things also possess an intrinsic property itself it makes that them exchangeable for others and ' ' what it has of common, that the exchange relation of or value of exchange of the merchandise shows in, is, therefore, its valor' ' (MARX, 1985). With this he fishes, it presents another perspective of market which encloses a differentiation in the root of the capitalist relations of production, that is the quarrel of the value of use and value of exchange. Each fishing boat possesss, in its garrison, members of one same one family in its numerical majority, generally with the head of the family in the function of ' ' patro' ' , that is, commander and owner of the boat. Continue to learn more with: Oracle. Resumidamente, the labor functions in a fishing boat of the studied community are divided in the following way: ) Commander of the boat (' ' patro' '): proprietor of the boat and the nets, and that he knows all the functions in the work fishing boat.
Generally he receives the command from the boat of hereditary form. b) Thrower of net: professional specialized in this function, with good physical conditioning, ability and force. In some cases, the family does not make use of this professional, she contracts and it in the quarter of the Mauazinho or the city of careiro of the Fertile valley. c) Shoal of fish observer (' ' olheiro' '): she is the respected professional more of the boat. Its activity consists of fixing forward post and analyzing the shoal of fish flow in the area of the campaign. .
They observe Scandinavia. They are them better representatives of the Welfare State, where the Capital and the Power if organize of the best form having for purpose of the Common good. does not leave of being capitalist. Because such philosophy is not become enlarged to the four cantos of the Land? It will be so difficult? (Gates) the Finlndia is one of the using greaters of Office 2007! (Scrates) What you say? (Oracle of Delfos) Welfare State: Where the State if worries and prioritizes the Common good, the Collective, but without abandoning the capitalist principles and the individual desires. Practised for the Vikings, current Scandinavians and Finnish. A to be followed example. (Scrates) You say that we must then, to find a half term between the Collective Happiness and the Private one? One Third Way? (Churchill) This! Not one Third, but yes an Only one. One that pleases the Greeks and troianos, beyond Espartanos.
E not only three hundred of them. That, for intermediary of the Power and the Organization, it makes with that the diverse etnias of the Race Human being if join in favor of the Collective Good. (Scrates) Excellent thinkers it are. I believe that he is safe to presume doravante, that we can consider the problems of the Society are fruit of the Descaracterizao of its Characteristics? (Churchill) he would not define it of better form. (Hitler) Or more redundant! (Christ) From there the God the things of God, and Cesar the things of Cesar. You respect the Laws and the Peace will reign. (Adam Smith) Is mentioned to it the Right? (Hitler) Right. The Right is very relative. Some do not deserve it! (Scrates) Curious! I presume that all for unamimity and at the same time had perceived that the Right, the Laws, is the form of as the Power if it organizes to reach an End? It is this? (Gates) It is this there! (Churchill) the Purpose of the Society must ponder the interests of the collective one and the individual one.
We have a natural trend to live folloied and we always want to be with people which we like and in we feel they to them well next, over all, of one in special. Therefore although to like you vary people have one that in the complete one effectively I point of alienating in them. She can seem I exaggerate, but when we do not have somebody thus? what in provides this type to them of emotion? something is missed. what it could be then? It is here that the theory of Marx enters. If the natural one is to tedermos to like somebody and this does not occur, is because ha something made a mistake with the bond social. if you to ask to me: what it hinders that the individuals act in accordance with what ha of natural in itself? We believe that the values of one determined society have all influence in our supposed choices.
Currently the media in giving to a concept of americanizada beauty, that is, everything to them what he is beautiful has that to follow the American paradigm, what it leads to regeitarmos our culture? what already has its conception of beauty? takes in them to believe that we love what he is beautiful – and this is the central cause of this anomaly. In this direction, we are induced ' ' amar' ' what it corresponds the cocepo of beauty following the model American-European apologiada for the media and we ignore, most of the time, the natural trend to value the intelligence and the character of the loved person and that, according to Schopenhauer, we desire to transmit our children. But all rule has its exeo. We perceive that it still has few cases where our conception of effective love if. If to take in account the character and intelligence we form our conception? not beauty concept – subjectively. We believe that if we will be capable to surpass these you influence that the capitalist society really provides in them will be capable to love again.
Finally, I wait that the person that I love has this conception of love because am as soon as I love I it. The love is an alienation? Clearly that yes, but not with the perjorativa notion of the term. I need to love somebody – with the conciencia that it is another person I love and it for this person who it is, and not as something that belongs to me? but it makes that me to feel complete. In this direction, the ciumes are an illness that must be diagnosised by the proper carrier, therefore what possibly it leads to the love I lend is the concincia and respect for the subjectivity of the loved one.
Our desire is also often caused by jealousy, which in a capitalist society is presented as a natural feeling. It must be said in general – not just a desire to buy something, but also a desire to take a stand question, more profitable for you to view (often dictated by purely psychological motives or attachment to komu-to/chemu-to). Able to recognize and control their desire to remain independent, including including internally (from 'Passion' and 'corruption' as antonyms of discipline). Finally, the third skill that determines the degree of personal sovereignty is the ability to believe. All the above is known to some extent, each smart person, but many, unfortunately, forget that little form an objective view of the world, and we need more and save it, not giving further 'point' impact on specific attitudes. And here is more than helps the faith, but faith is not unfounded, based on hunches and intuition unreliable, and not the feeling that it would be appropriate to call the hope and belief rational, sensible, seeing. Such a belief is an indication of Independence from someone else, ie from any external and derived from her inner strength. Accordingly, it is based not on authority or the majority opinion, but on their own mental and sensory experience, to own opinions and observations. In the words of Erich Fromm ('The Art of love', 'Man for Himself'), good faith – is the certainty and stability inherent in our beliefs (not to be confused with the inability to changes), and it is based on the power of thought, that is, the individual's ability to think.
Although all these evidences, we continue to dissociar and to isolate, amongst others, the living creature of the human being, the biology of the anthropology. To fill with life ' ' Antropossociologia' ' it is to make to understand that all the phenomena that say respect to the man are dissociados of the biological one. The proper culture is fruit of an evolution that is biological. We are, simultaneously, life and culture. It does not have nothing of supernatural in our culture and our society. We more intensely feel the life that the too much beings livings creature, to enjoy and to suffer, but we are not it are or above of it.
The knowledge is one biological phenomenon. Intelligence is an animal virtue. The affectivity is a sucking quality. We are goal-animals? for the soul and the spirit. The hominizao does not suppress the animal in the man, carries through it.
The society estimates the individuality of its members. The human beings are not alone who if group in society. What it differentiates the society of the flock is the product of the interactions of its members. Human we, mammals, conserve a subjective autonomy, with more ecological trend, of relations with the way. The culture and the language provide to the societies the development of the animalidade that empties in the human being. The power that human we start to get on the life, becomes us responsible for it. We need a new social paradigm of form to search a cautious knowledge for a decent life. The way to supplant the rivalries is the love. The love is that it promotes the meeting, the communication, that binds and that it leaves to remain free, that keeps joined those that are distant that it surpasses the hatred, that it makes to arder our life. The love and the fraternity must be intelligent, capable to recognize false, the ideological illusion, the lie, meaning that ' ' conscience or intelligence of inteligncia' ' it integrates and it defines the behaviors of our life.