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.

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.

It will go to pontuar that it has two entirely diverse divisions of the work: first, the social division of the understood work exists as complex system of all the different useful forms of work that are taken the handle, independently ones of the others, for private producers; second, it has the division of work and workers, each one of which executes a partial operation of a set of operations that are, all, executed simultaneously and whose resulted it is the social product of the collective work. (MARX, ‘ ‘ Capital’ ‘) Addend: Certain time, in a lecture given for the teacher of the Unicamp and PUC-Sp, Jean Marie Gagnebin, in Ouro Preto, the doctor affirms that one of the readings most important, that any thinker would have to make, would be, exactly, of Marx. GAGNEBIAN, if for some critics, was exaggerated in the communication and importance given to the workmanship, the least does not commit discourtesy none in the recommendation of the author, this, without a doubt, it is incisive tool as critical joint of the society as this, or, to use adorniano term, so that if it notices the meaconing of the masses. 3.1.1 A communication on ‘ ‘ The Capital’ ‘ We will make an analytical communication on the text of Marx, ‘ ‘ Wage, price and profit? , that ‘ meets in the collection; ‘ The Pensadores’ ‘. The accomplishment of the exposition of the arguments, for being analytical, considers as workmanship analysis, which is: Identification and classification of the elements; explicitao of the relations between such elements and recognition of the organization principles. Introduction. The analyzed text of Marx if divides of the following form: *Oferta and looks for; *Salrios and prices; *Valor and work; *Fora of Work; *A production of the more-value; *O value of the work; *As diverse parts where if it divides the more-value; *A general relation between wages, profits and prices; main *Casos of fight for the increase of wages or against its reduction; *A fight between the capital and work and its results; Notes.