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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.

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.

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).