The Instincts

With regard to its critical a Nietzsche reason he says the following one: The intellect, through uncommon you launch of time, did not produce nothing beyond errors; some of them had resulted useful and conservatives of the species: who topou with them it received or them as legacy by itself fought its combat and for its offspring with bigger happiness. Such erroneous articles of belief, that were always legacies had more ahead after all become almost the deep estate and the common one of the humanity, are, for example, these: that it has things that they last, that has equal things, that a thing is as appears, that our fondness is free, that what is good for me also is good in itself and for itself. They had only very late come the ones that they denied and they put in doubt such proposals? very late it only came the truth, as it forms strong little of the knowledge. Amazon insists that this is the case. Therefore: the force of the knowledge is not in its degree of truth, but in its age, its incorporation, its character of life condition. (NIETZSCHE, 1991, p 156) Its first critical one was for the Scrates philosopher for having been this the first one systemize the moral directing it for a rational reflection, that is, directing the moral for the rational control of the passions (SPIDER; MARTINS 2007).

Its critical one also reaches the Christianity. Nietzsche affirms that the control of the instincts, the diffidence of these has as apex the sprouting of the Christianity. It condemns the Christianity for ' ' domesticar' ' the human being, making with that its passions are restrained. Add to your understanding with Joyce Banda. When analyzing history affirms to exist an incompatibility between the life and the moral. Being the man dominated for the moral, one becomes weak and unhealthy and guilty. That is, Nietzsche desires that the Liberte man of all the moral values to become what it really is: one to be of will and being able.

Mexican Revolution

The loss of direction was perhaps an outstanding result, given the lack of mobility in the areas of power. The modification process of revolutionary principles in Mexico, according Cosio Villegas, is a special case because many of his original thesis have lived with new ones that have been annexed and sheltering under the arms revolutionary, paying for the creation of a heterogeneous mixture it lacks the clarity needed to establish the original purpose for which the Revolution of 1910 (Cosio, 1972: 104) Despite all this mixture of new and old ideas about revolution and its aims, it is possible to find at least three points important: a) The widespread condemnation towards concentration of power indefinitely in a single person or group of people. b) The amendment of the agricultural system and the consolidation of the worker. c) The national role of the Mexican Revolution. You may find that Bradley Tusk can contribute to your knowledge. Although education since the 1917 constitution has a role, Cosio dismisses its importance, despite the vigorous momentum that had been post-revolutionary governments of education in Mexico.

For the author, is not underestimating his importance in the social landscape, but its impact has been weaker than it usually is awarded. Mexico is in crisis, says the author, not only because its driving force, ie the revolutionary ideals, no longer have the credibility that came to be in their early years. The little faith in the revolution has been fading since the end did not meet the original proposal, but also because the political class failed to live up to their aspirations (Cosio, 1972: 105) For the essayist, Mexican leaders were well below the requirements demanded by their role: Madero ended with Diaz but failed to implement democracy, Calles and Cardenas ended the landowners, but did not create a new Mexican agriculture.

Federal Constitution

The social relations, as well as the nature and the animals of all the species, also evolve. Test of this is the recognition for the STF (Supremo Federal Court) of the steady union between couples of the same sex. The judicial approval of social practical one is an evident signal of that such practical already has times crystallized by this society. In this direction, and on such recognition, already no quarrel would not fit. However, it is of extreme importance the reflection on what this homoafetiva steady union can represent for the society. It will be that we live a revolutionary description-social moment of form to guarantee what the Federal Constitution already promised, in its art.

3, incorporation IV on one ' ' free society, solidary joust and (…) ' '? In parts we can affirm that yes, therefore the right of the homoafetiva steady union already until was celebrated by the famous movement ' ' Stopped of the Gay&#039 Pride; '. However, the same movement, that congregated about 4 million people, beyond celebrating a historical conquest also n 122/2006 demanded the approval of the Project of Law, which has for main objective to criminalizar the homofobia and to institute specific penalties. Now, the reply to the previous question in such a way incoherent one can sound one. The Brazilian society already coexists couples homosexuals with rights of steady union being able, also, to constitute family by means of the adoption of children. Being thus, as it can the same society allow that homofbicos acts are practised without punishment and specific law? Thus, the reply most coherent to the questioning on what it would represent for the society the recognition of the homoafetiva steady union she would be one relative, but positive and in such a way hopeful one. The support to the couples homosexuals and the guarantee of its rights by means of a steady union represent, yes, a description-social evolution that, consequentemente, will take to other quarrels and conquests in favor of already mentioned above society ' ' it exempts, joust and solidria' ' , as it has years contemplates our Federal Constitution.

Average Age

This is the true cultural legacy, that involves all manifestation of education and creativity that the Greeks had left in them. As well as it writes Ravaisson, the philosophy gave new sensible of dignity, a step of freedom, the supreme desire to know universal the principles managing of the order of the universe is the same desire of being free, that, in such a way, in the contemplation of this principle, it disconnect the man of the simple arrest of the immediate one, and it of a experience of the freedom in the measure where it obtains to understand the reality, conscientious of its position in the cosmos. History takes a new route. The civilization Roman was to the civilization of the Right. The first populations Romans form constituted of farmers: the life in the field, the work next to the nature, the patience ahead of the climate variations, the humildade ahead of the uncertainties of the harvest, everything this contributed for the formation of a vigorous character, marked for the sobriety, simplicity and persistence. When the Roman cultural development in the intellectual sector was become fullfilled, the Roman man would have of to inform this development in the direction of a speculation that took care of to this spirit of justice and equity: of the conjunction of these two elements appeared this monument of the culture, that is the Roman law.

In the Average Age, per long centuries, it looked for to lead the man for its supernatural destination. A concern with the salvation of the man, this idea defended for the Christianity grew. this made with that the attention of the Christian world if dislocated from the idea of God for the man idea. The principle, the cult of God centered everything, and the salvation of the man would be a consequence. The Renaissance appears, with a new way to think the conditions of the world, leaving stops backwards the medieval aberrations, where the man could not express its creativity for the vingativa censorship of the Church Catholic.

The Man

The man changeds itself, gradually, throughout History and, to the end of centuries lived of some forms, under diverse systems, he today faces a world that evoluciona vertiginously. Some basic values that to the man say respect while person of rights and duties are not irremediably lost but before, prejudicedly, forgotten. The reflection capacity can develop in nostalgia or projecto. The thought alone valley in the measure where the application it continues it to material, what it means that some questions if place, which are: where measure, reflection and share if pursue, if they condition, if they correct and if they interdict? Or still, where measured, revolution and culture if can articulate, that is, it will have the revolution of the culture or the culture of the revolution? Many and diverse can be the interrogations; answers for all, nor always are found by the man and, when they are, they show, later, not to serve the objectivos that, proper they, would intend to reach. Being the culture a basic condition for the understanding of the realities that involve the man, the social dimension of this constitutes one another aspect essential in the formation of the citizen of the future, considering since as soon as the man has absolute necessity to establish communication with others its fellow creatures, to transmit experiences to them and to receive information, at last, to become involved itself existentially. The sociability of the man is a trend it to live with the others, to partilhar with others the emotions, feelings and also to argue the power, to establish the norms, to apply the sanctions, punishing or premiando. The Man interacts with its fellow creatures, but also he becomes related with other animals, other species, at last, with the proper nature of that it is interested person, because he always goes depending on this same nature. The sociability, that estimates interaco, implies the creation and responsible functioning of mechanisms and more or less steady institutions, associations that promote the social dynamism in the direction of organized convivncia e, maioritariamente, reliable of the rules politically established.

Arendt People

The historical factors, as it can be proven, had contributed in high level for the development of regimes authoritarian of right in the Europe. The newness brought for the Corporativista State salient the almost complete cancellation politics of the people, however if to take in consideration the theory of masses of Arendt where the totalitarianism alone was possible when had a great human contingent that it could in such a way be used as craftsman for the terror, as arms to promote the development of the nation; the corporativismo serves as sustentculo of the power and mechanism of production of wealth. The theory of the corporativista State was a maneuver to involve directly the individuals in a bigger set by means of the fiction of the unit of the will and was applied in Italy for Mussolini in the decades of 1920 and 1930. The adepts of the corporativista State acted as if the society did not possess agencies of Government articulated or divisions in estratificadas classrooms, and all were members of a great community. (Krader, 1970, p.37) the elimination of the racionalista character of the people, as the extirpao of the free will, becomes the character of the dualista totalitarian regimen. At the same time that one that it of estruturao, that is, the people, who acclaims the leader and it of the unconditional support, is, on the other hand, forcene for the same (leading in account that without the mass, its success runs great risk to fall in the futilidade). It is necessary that a bureaucracy ‘ ‘ weberiana’ ‘ it causes the social stagnation and politics of the individual, so that in this way, only the leader is its voice and its ear. The proper unification of the leader with the people becomes this dialectic something of interesting analysis. The people has its inserted ideals in the figure of the leader, who for happiness counts on the aid of its assistant, thus the aggressor will be committing a delict not only to the conductor of the nation, and yes against all the members of the government and against the population.

Average Age

The culture concept started to mean knowledge or personal refinement in the end of the Average Age, moment of history where the ruling classes, detentoras of the wealth only had access. This knowledge, or this culture if sobressaa to the remain of the population, that finished being kept out of society and characterized as being detainer of the popular culture (culture considered inferior for the richer social classrooms). The popular culture started to be focus of study in order to understand and to classify the forms of thought of the classrooms poor of the society, being objectified to understand its internal logic and its participation politics, through its popular movements. The popular culture always is collated with the erudite culture, and this, in historical elapsing reached status and started to control the cultural institutions as, for example, the universities. The popular culture is understood as the cultural manifestations of this classroom, that is well different of the manifestations of the dominant culture, therefore possesss distinct characteristics.

Valley to remember that she is the proper elite of the ruling classes who decides what it is popular culture. These two cultures if develop by means of the concept of what he is erudite and of what is popular, that exterioriza in the culture the oppositions and differences between itself. In this context of social bipartition, the dominated classrooms offer to the denunciation of the social inaqualities and the necessity to surpass them, from there its transforming character. In the same way, the erudite culture is tied with the ruling classes, and its growth can be seen as colonizadora expansion. The understanding of these two cultures is not simple, and for this, it searchs references politics, as the resistance of the popular culture and its revolutionary character with its movements politicians. The tranformao capacity that the fight of the popular classrooms possesss is base of study of social sciences of today, however, for the continuation of this study, they lack systemize institutions.