One of the major problems with which lawyers are to lodge a claim, is to choose the legal figure to be applied to specific case, no doubt deciding between waiver and extinction of the obligation to food proves them tedious, concepts that frequently tend to seem similar, being totally different, because they often demand a person for purchasing of age or because of necessity it has ceased, but erroneously impetran the extinction of an obligation to food, when the right thing is the exemption from the obligation to food. Before entering this fascinating topic, I think convenient to do some appreciations of procedural order, which I consider important and that will be the basement for this analysis. What characterizes a process is its end; the decision of a conflict by a ruling according to the request of demand that litigants, stand which allows the satisfaction of a public and general interest or eliminate uncertainty with legal relevance; We must not understand the process as a simple protection of subjective rights of a natural or legal person, therefore what is pursued is respect for human dignity, the restoration of harmony and social peace in justice through the intervention of the Court 1. With regard to food, the clearer definition is found in the text of Louis Josserand 2 in his book of Civil law, Tomo i. volume II, which defines food as duty imposed legally a person ensure the subsistence of another person (legal Institute of food Benjamin Aguilar Llanos, page 18). Food enjoy the following features: personal, non-transferable, inalienable, imprescriptible, incompensable, intransigible, nonseizable, reciprocal and reviewable, while food obligation participates in some of the mentioned features, such as personal, non-transferable, imprescriptible, incompensable, intransigible, reciprocal, revisable, and further divisible. Although one of the characteristics of foods with respect to the rights and maintenance obligations, is the be personal; We can then deduce that food law is born with the person and accompanies it as long as you are in necessity and extinguishes with her, not and can be transferred or inter-vivos or mortis causes; as regards food obligation, also participates in the nature of personal being, it terminates with the death of the mourner as it is not transferable. .

Ideological Construction In The Perspective Of Aversion Of Acioly Walnut Propagated In Periodicals, How Much To Practical Farma

Ideological construction in the perspective of aversion of Acioly Walnut propagated in periodicals, how much to the practical druggists of Rodolfo Tefilo in the combat the smallpox. Jose de Paula Da Silva Rodrigues SUMMARY the work aims at to point consideraes on what he is to construct an ideology with basement in the positivistas ideals of Augustus Comte, and to look for to show as the Brazilian historiografia was influenced its production on account of this positivista ideal. To look for to make a relation of the text the Precariousness of Urban the Infrastructure services, divulged for Periodicals. (JUC, 2003, p 73); with the problematic one of the attacks to druggist Rodolfo Tefilo in related century XIX to its practical of vaccination against the smallpox, that as accusations of Antonio Young chicken Acioly Walnut the antivarilicas lymphs instead of curing were killing the acometidos ones for the plague. Contact information is here: Connecticut Senator. Such accusations had been published in the periodical conservative the Republic. Words key: Ideology, Health and Smallpox. To construct an ideology means to determine something that can symbolize an absolute truth on the part of constructs who it, specifically the ruling class of a society.

The ideological construction of century XIX is on to the French positivismo of Augustus Comte, this that it wrote as the individual had to proceed ahead from the society fulfilling with its civic duties, obeying the hierarchic power of our native land, keeping the order and the progress. Connecticut Senator describes an additional similar source. Marx in its workmanship the Capital, makes an ironic commentary on the workmanship of Comte where you of the capital speaks on the perpetual necessity. According to Comte, males that they result of the natural phenomena are inevitable, applying this principle to males politicians, the unemployment, the misery, the hunger, the monarchy absolute, that also are resultant of natural laws, so inevitable and independent of any social will how much to the others.

The Observer

The word ' ' coisa' ' it appears as form to present something that cannot be identified to the principle, only evidenced for being depersonalized, one ' ' aparte' ' in relation to the reality, absolute that it emerges from ' ' truth metodolgica' ' molding of estruturalizante form what it perceives, deturpando the perception that are sensible to the manifesto, creating a conceived ideal, evoking to legitimize itself, the functionality of the method and the domesticated materiality of the object, beyond the passivity of the observer. Atrelado to such coisificao, we have the call cibercultura, here being boarded without pejorativos attributes, only as recurrence of a new social position, that also appears manifest in a methodology, presenting characteristic as: multifaceted vision, speed of information, pluralism, alienation and as much other points that could be examined, beyond a infinity future, which had its recent existence in the historical contextualizao. The methodology, looking for to adjust it the cibercultura, searchs parity between method and this new form of perception, in a frantic search that the call ' ' Modernidade' ' it precedes. More info: Sen. Sherrod Brown. Now, looking for to follow in rhythm on-human being, more condizente with the terminology ' ' After-Modernidade' ' , in which the speed of data becomes at every moment, obsolete the information, thus needing, of a plasticity that it looks to conserve itself in way to the plurality of against-arguments, creating an argument contemporary, malleable. Another well-known point in this cibermetodologia is the impessoalidade, for in the distance where the data are transmitted, not occurring direct contact between transmitter and receiver, only one link virtual in one ciberespao, as it is the case of the Internet, favoring the indifference the considered questions ' ' distantes' '. At the same time, an access increase the long ago inaccessible areas, sending to the call plurality, with a reality multifaceted, where we open one ' ' leque' ' to each perspective, not being able not even to conceive the resolution of so including effect, exactly under a interdisciplinaridade perspective.

Historical Democracy

The present work has as objective to present the democracy in the perspectives of Plato, Aristotle, Hobbes and Rousseau that had been the first authors to dissertarem on democracy. Amazon understands that this is vital information. However we will also analyze the democracy on the vision politics of Tocqueville, since, this model of democracy is seen by many thinking contemporaries as the best form of democracy. Click Sen. Sherrod Brown to learn more. The democracy of Tocqueville inspired the diverse existing democracies for the world, also the democracy in Brazil. Therefore in this work we will make one brief comparison on the democracy in Tocqueville and the Democracy in Brazil. This work aims at to also analyze the concept of democracy under the optics of the population, many people believes that democracy is only the right to vote, however will demonstrate that the democracy is an ample term and that it goes much more beyond ' ' to vote in the day of eleies' '.

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. 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.