Tag Archive: Philosophy

Latin America

This is the HomemDiante of the infuriated multitude Pilatos presents Jesus, saying: ' ' Here it is the Homem' '. Pparently with the intention to free it, in what it was neglected by Barrabas. In similar way Nietzsche also it is presented in ' ' Ecce Hommo' ' , saying that when defying the humanity ' ' sou&#039 seems me indispensable to say who; ' preferred to be ' ' one stiro before one santo' ' Here, however we want to show not a man to the multitude, but the human being itself exactly: let us place us of the mirror ahead! We will see one not dreamed beauty, but the extremity of our fealdade. Our presentation is not to show a man: ' ' Here it is homem' ' , but, after some demonstrations of what he is being made for the man, to say that it characterizes it to this: ' ' this is homem' ' , in its singular smallness. (Not to be confused with Samsung!). Then let us see. Mashable is likely to increase your knowledge.

At the beginning of the passed year, looking for to reflect on some catastrophes that reached the planet, it said somebody me that he was being pessimistic. Today, at the beginning of the second decade of the third Christian millenium, we confrot in them with some situations that ask for reflection. Let us remember to us of that some decades behind Latin America if debated and sacolejava to knock down the dictators of the power. Slowly they had been being knocked down if not for the organized social movements, for proper history, therefore they had fallen of podrido. The right extreme yielded to the winds of the infiltration subtlest of the capitalism with arremedos of democracy. The fact is that the dictatorships ruram. Some countries had put a rock and had seated on, refusing to judge it the crimes of these dictators (case of Brazil); others had had different processes, as Argentina, recolocando in the general witness stand dictators already condenados> new judgment pair old crimes: the sumio of you drink.

The Contractor

Beyond increasing the dependences in relation they, evidence an increase of the interferences of and in local cultures: the borders between ' ' eu' ' ' outro' ' they are diminishing; professional activities exist that can be developed in a distant country from the personal residence a company, or an individual, can give a service and receive for it, without the least to direct know or to make personal contact with the contractor eliminating the borders and all the elements differentiators of the cultures being enough for this the domain of a common language (in this in case that the language of computer science), characterizing the tecnovirtual society or the infovirtual universe. In this universe each more pertinent time becomes the investigation on the identity and the differences. This can be observed at the moment where distinct and distant elements and personages finish if joining for intermediary of a common language that is not the language practised in the origin society. Being language one of the defining elements of the identity, and being necessary the domain of a new common language, that is not the proper one of none of the involved ones in the process, finishes if revealing the characteristics of a new cultural manifestation, in which one ' ' I social' ' if &#039 relates with one; ' another one social' ' both interact becoming new social I that a new culture is developed and produced, a new identity. This third is so distinct of I eats of the other, even so is developed for the interaction between both, in a culture of personages who if relate at a distance Thus, I and the other, each one with its specific identity, interacts creating a new identity, with specific language and values, which only identify them while social actors of that infovirtual universe. We know that in century XX, the classic notion of identity if dissolves and if it res-position ahead of the advances of the medias making with that these politics today face the loss of its effectiveness.

King Lear

A religion Greek the religion Greek was formed through a long prehistoric and historical period. Through the data that we have currently, we can infer certain prehistoric influences and only affirm the established historical aspects in a profusion of dispersed data. Educate yourself with thoughts from Ali Partovi. Undeniably given of the minica civilization, associates the cultural substrata of populations autctones of continental Greece, had created the first forms of cult religious. The cave, for example, as local of cult, certainly originary of neolithic cretenses cults and later carried to the continent, appears in all history Greek, until the rficos cults (these of Asian origin and delayed incorporated to the culture Greek) and making an appearance in the myth of the cave of Plato. The deities of the sky and the storm, with Zeus, have clear Indo-European origins and had been brought in the north for the people aqueu and drico. Other deities, as Atena and Demter, have Aegean inheritance. It also has the group of deities that has foreign origin, generally Asian, as Ares and Dioniso, both mattering of the Thracian; Afrodite equally has Asian origin, possibly of Babilnia.

Other deities are the result of a multicultural sincretismo: Possidon, for example, where the horse discloses to origins Scandinavians and tridente and the sovereignty of the sea discloses a god southern. This process of formation was extended for some hundreds of years and was established for return of the VIII century B.C. Homero had the paper of first compiler of the beliefs Greeks, when placing deuses as personages in its workmanships. In these narrations deuses constantly is intervined in the life of the heroes, many times using the human beings as joguetes of its particular conflicts. It was perhaps thinking about this aspect that Shakespeare wrote in ‘ ‘ King Lear’ ‘: ‘ ‘ We them men, are for deuses what they are the flies at the hands of the children who, to have fun themselves, matam.’ ‘ (Shakespeare? King Lear Act IV).

Humanity Society

However, as the proper massificao, the alienation is generated and fed for one another mechanism: the ideology. Spider & Martins (apud Chau), makes the following comment: The ideology is a logical, systematic and coherent set of representations (ideas and values) and of norms or rules (of behavior) that they indicate and they prescribe to the members of the society what they must think and as they must think, what they must value and as they must value, what they must feel and as they must feel, what they must make and as they must make. It is, therefore, a body clarifying (representations) and practical (norms, rules, rules) of prescriptive, normative, regulating character, whose function is to give to the members of a society divided in classrooms a rational explanation for the social differences, cultural politics and, without never attributing such differences to the division of the society in classrooms, from the divisions in the sphere of the production. For the opposite, the function of the ideology is to erase the differences as of classrooms and to supply to the members of the society the feeling of the social identity, finding certain identification referenciais of all and for all, as, for example, the Humanity, the Freedom, the Equality, the Nation, or the State. Basically, the ideology is a systematic body of representation of norms that in ‘ ‘ ensinam’ ‘ to know and to act.

(1988, P. 70-71) On the same question, Cotrim, commenting Marilena Chau, it observes the following one: the ideology notion presents the following general traces: . priority? the ideology functions as a destined set of ideas, norms and values to fix and to prescribe, of beforehand, the ways to think, to feel and to act of the people. In reason of its priority, the ideology predetermines the thought and the action, disdaining the history and the practical one in which each person if inserts, she lives and she produces; .


42). The weakness of the man, as well as its artificialismo is acquired by means of the progress. In this direction, speech in progress is to speak of weakness. The science that progresses in facilitating the life, in providing to the man a more comfortable existence, consists as a fabuloso and, at the same time, terrificante instrument that corrodes the character and the state of hardeness. It seems us that Rousseau intends to search the image of the original man, from there the critical one to the progress and science. With such critical Rousseau it considers the robbing of the facultieses (artificial) that the progress brought to the man. To this respect it comments N.J.H. Dent: ' ' Of these gradual changes differences of wealth and power emerge, which qualify some to prosper while others live in the imposed poverty, and that they result finally in the institution of unjust States, which strengthen such inaqualities for the positive law; some characteristics of the life are these human being that receive from Rousseau most severe crticas' ' (DENT, 1996, p.189).

This means that the scientific-social progress is selective since nor all have access it. In fact it is not what we observe? If Rousseau had reason at its time, has much more nowadays! We live in the civilization, the empire of the technology, the absolutizao of the power of science, conceiving it as the only one half of solution for the problems of the man. However, this nothing more is of what the endeusamento, the divinizao of the technology (specifically) and science (in felt more general). This progress of divinizao (or divinizatrio progress) it produces a disequilibrium, a desmedida and disordered confidence as well as a cientificismo endeusado for reason of a salvfica hope. To everything this Rousseau would call illusion, fiction, artificialismo. The inaquality is strengthened by this tecnolatria (or cienciolatria), therefore in certain direction all are reached by it, for this belief despite a minority only enjoys of the benefits.

Internet Culture

However, in recent decades, the boundaries between these cultures is gradually erased. This is partly explained by the fact that participation in creating a culture has become much easier task than before: for example, anyone can create a homepage on the Internet and put it on my poems or drawings, thus becoming a part world cultural process. However, such manifestations of creativity, as authors of personal pages on the Internet can not with absolute certainty attributed to the popular culture, as they are filled with individual experiences of the creator, the products of mass media and popular culture radically different from the works of such authors. The cardinal difference between products of popular culture and mass media is that they are configured on formation of a particular climate (informational or emotional), as well as the most effective messages in terms of emotion. There's even lost information laden mass-media messages on forefront the emotions caused by precisely organized suggestive techniques. Create the most powerful emotion in the shortest amount of time in a format accessible to everyone – this is a popular strategy culture, aimed at creating a uniform field of emotional subjects of mass culture.

At the same stimuli is assumed the same reaction from each recipient, which can then be relayed without any changes in an almost unlimited number of times. It is necessary to refer also to the phenomenon of fashion, which is also included in the mechanisms of maintaining popular culture, shaping the space of the same clothes – clothing accessible to everyone. Thus, the line between individuals and the level of clothing, along with the information level and the level of emotional distress … and at the same time, forming a filter – high fashion and its derivatives to create a barrier between the worlds "for all" and "select". Only peace "select", in fact, a construct of the mass culture that supports the above mechanism, and the purpose of its existence – serve as the imaginary boundary of mass culture and mass society for all. Thus, it is clear that popular culture has a fairly effective mechanisms to erase borders and restoration of the imaginary, but there structures that are difficult to destroy and obezgranichivaniyu "as an example, the symbolic universe, which is an integral part of every human being (in particular, part of the mental field some people is information about the Crimea).