Posts Tagged ‘philosophy’

Internet Rules

Wednesday, April 3rd, 2019

Interesting to perceive that in the same way that other events contemporaries, the Parkour if quickly spread out for the Internet thus reaching the young and if spreading for the world with minimum costs of spreading, very different of the forms of physical activities that we know (SERIKAWA, 2006). We can verify that it is a linked activity to a form of being that is come close and if combines with the habits of the globalizadas and informatizadas generations. We can conclude that for the researchers and professionals of the leisure and the physical education, the Parkour of the strong practical indications of as it tends to be the relative behavior to the corporal ones in the future, after all we discover that the freedom of movements, the search of subjetivados challenges, the cooperation, solidarity, the voluntariado one, the learning of the confrontation of the risk, the improvement of the physicist-motor conditions can occur in very distinct way of those described in books and articles that currently we find in these areas of knowledge, exciting new agreements and looks for the body in its dimensions radicals, of adventure and action. In a question-answer forum Penguin Random House was the first to reply. Cultural process of the activity: All the practitioners of the Parkour (inside of the Pertaining to school redoubt), must respect the rules of the environment and society, not depredating the environment, respecting the rules and limitations of spaces of each environment of form that if pupil to make dirty or to break it is responsible for its acts, carrying through the activity always with the accompaniment of a professor supervisor and with authorization of the direction. Where each pupil must respect its proper limimites and the rules of environments, thus reducing the risks of the activity becoming productive, amused and adding pedagogical value in the activity.

Threatened Culture

Tuesday, August 21st, 2018

In 1940, in one it discusses carried through in the Portuguese Cabinet of Reading, in Recife, Freyre launched a shout for a Threatened Culture. In the vision of the gegrafo Manoel Leather strap of Andrade, to understand the direction of the message of this discusses is basic that let us report in them to years 40, when nazista Germany conquered the European countries. At that time strong resistance of France to the Germans expected, but this did not happen, and Paris was busy. In Brazil, these events caused fear and the fear of the nazista advance in the country took account of the nation, even because, ' ' the government demonstrated simpatias stops with the Italian fascism; it granted a corporativista Constitution and it implants an established labor law in the Letter del Lavoro; with the excuse to finish with the communist threat, it imposed a brutal repression that reached the liberal ones in general and arrives until delivering the woman of the communist leader Luis Carlos Gives, Olga Benrio, that was it mistreats, to the Gestapo alem.' ' (Andrade, 2002, P. 51). The situation was not of the best ones nor for the Brazilians who feared the advance of nazism and, in for the germanfilos that they feared the dismemberment of portions of the domestic territory where populations of German origin lived, Italian or Japanese. The unreliability was bigger still for perceiving itself that the Brazilian government always is omissive in relation to the settling areas, where ' ' it donated land to the colonists but it left them without no assistance medicates, pertaining to school and cultural.' ' Andrade, 2002, P.

51). The useful one to the pleasant one was added, the omission of the Brazilian government and the desire of the governments Nazi-facistas, to counterbalance the English and American influence in Latin America. During the war, the Government Vargas, fearful of revolt in the area of the colonies, decided to elaborate one politics of obligatory aculturao of the colonists, being sheltered them to learn it the Portuguese language, arriving until convoking them it military service.

From Beethoven

Thursday, July 26th, 2018

In the Romantismo or romantic period what it was distinguished was accurately the individualism becoming it opposing the Classicismo, being this transistion exactly context ' ' influenciador' ' in the artistic intellect of Schopenhauer. One becomes necessary to also detach a genius who marked the called Romantismo Ludwig Van Beethoven. The romantic music of this genius is dense and also emotiva, where its compositions are total on to the facts that had marked its life. From Beethoven music is not more the same one, therefore it started to acquire a character of absolute egocentrismo, therefore for it personal drama only is that he counts at this moment. Those that hears the music of Beethoven start to identify themselves personally with music, arriving to recognize even though that you distress in them, misfortunes and also in the misfortunes of the life can through the enchantment of the art occur a deep feeling that will alliviate pains that reach the man. In the Romantismo pains acquire a basic paper, rank what! pains of the proper romantic artist are what it will promote its creation artistic. This is explicit in Beethoven as, for example: In its 5 symphony the feeling of superiority and largeness if detaches. In 6 symphony that is pastoral nostalgia is explicit.

In 9 Beethoven symphony leaves to be transparent the passion that took its being at that moment. Thus, the feeling and the individuality are eminently on the romantic genius. With romantic a music the art systematically becomes to state the feelings by means of sons5. What it occurred in the transistion between the Classicismo and the Romantismo they had been the culture of pain and also the express sincerity for the people with the existence or presence of the suffering. Through the life of the romantic composers it is allowed to notice that as much the fancy how much the anguish walks together and in certain direction if completes this would be as if we desired to possess something that is forbidden in them.

Rousseau Vices

Saturday, April 21st, 2018

The problem of science is presented as an origin problem, is what in Rousseau in &#039 speaks to them; ' first discurso' ': ' ' sciences and the arts must, therefore, its birth our vices: we would have lesser doubt how much to its advantages, if they had our virtues. The sin of its origin satiated marked in its objetos' ' (ROUSSEAU, 1988, P. 147). But as to determine this origin and the one that Rousseau vices is if relating? The second part of the Rousseau question answers with clarity, how much to the first part we can point a reply from Rousseau. Let us start for the second part. Citing the first speech: ' ' Astronomy was born of the superstition; the eloquence of the ambition, the hatred, the adulao, the lie; geometry, of the avarice; the physics, of an infantile curiosity; all they and the proper moral, of the pride humano' ' (ROUSSEAU, 1988, P. 147).

More ahead, still in the same page it continues: ' ' if our sciences are useless in the object where if they consider, they are still more dangerous for the effect that produce. Been born of the idleness, for its turn they nourish, it, and the irreparable loss of time is the first damage that determines sociedade&#039 forcibly; '. They are many vices that Rousseau enumerates: avarice, adulao, idleness amongst others. The society deepens e, (for more paradoxical than it seems) perfects such vices. in this direction that sciences are efficient instruments of the social inaqualities. Sciences, when promoting the civilization degrade the idle, adulador, desirous man becoming it of applauses, proud, loving of useless things.

Now, as to determine the origin? We will risk a hypothesis as reply, the example of the proper Rousseau. At a first moment, the man when pledging itself in surpassing definitive difficulties produced devices, but soon they leave of being produced by this reason and pass to be made to satisfy desires and futilidades, despertando the vanity. A man starts to judge itself better or superior of what others, are compared with the others, are proud for its anteriority and its presumable superiority. Leaving of this conjectura, we understand that the civilization (civilizatrio progress) originates not when the man produces something, but yes when it passes ' ' produzir' ' vices. science would be an efficient producer, not only of ' ' objetos' ' , but over all of ' ' people-objeto' ' , and this is absolutely contrary to the nature. Therefore, when reading the first speech almost we listen to the shout of Rousseau: ' ' peoples you know, therefore of a time for all, that wanted you to the nature to preserve of science as a mother pulls out a dangerous weapon of the hands of the son; that all secrets that it hides of you are as much others males of defends that you and that your work to be instructed is not lesser of its benefcios' ' (ROUSSEAU, 1988, P. 146). Therefore, science is a weapon that the man chore of form to take it the damage: inaquality of its humanity, the degeneration of its nature, its denaturalization. Ahead of everything what until we reflect here, it seems us that according to Rousseau, the man enters in a vicious cycle: the man produced the civilization; this produces a man disnaturalized to continue fomenting civilization The cited cycle previously if of the one in the scope of a historical construction. To follow we will develop brief consideraes concerning history while science and while sociabilizao process.

Modern Anthropology

Saturday, April 21st, 2018

SUMMARY This work presents a panorama of the life of Sren Aabye Kierkegaard, considered as father of the existencialismo, showing the marcantes events, that in had very influenced in its writings. Its form to see world made possible to man freedom of everything what it is fixed and conceitualizado, since man, while existencial Individual is much more of what a mere concept that if fits in a tendencioso system, with the ousadia of engaiolar all the things. In such a way, solitary personage perceives itself in this illustrious and a thought only a shining position in relation to the necessities politics, social and religious of its time. Thus, on the basis of the kierkegaardiano, present thought in its main writings, over all in ' ' Humano&#039 desperation; ' in ' ' Temor and Tremor' ' , a briefing will be developed in this article study of the conception of man and existence in three stadiums: aesthetic, ethical and religious, beginning of a new anthropology and a valuation and defense of ' ' eu' ' while Individual. Word-key: Existence. Man. Aesthetic stadium. Ethical stadium. Religious stadium.

Society

Wednesday, April 18th, 2018

The present work has for objective to analyze the importance of the Myth in what it says respect to the transformation of the society, its power of representation and teaching of the peoples, awakes, the curiosity thus to look for to explain more on such subject, bringing the reality a model, that is, a hero who has left examples and that it is in the current days model of many learnings, being able to be followed, enaltecendo characteristic hidden of a population and the knowledge through myths and of the teachings who they provide the society, thus perceiving, that the image that a same society has of itself can play a crucial role in the way as it molds its future. This image many times is constructed and transmitted national or world-wide through arqutipos, as of dolos of any existing area. Such arqutipos can pass good or me the image for the society. Pilot Ayrton Senna cites itself here Da Silva which if transformed into a model for the world-wide society, and mainly for the Brazilian society. Senna left a great one contribution in what it says respect to the change of standard of autopercepo of the Brazilians. Its death before evidenced diverse hidden potentialities in each individual. Ayrton loaded and overflew much of the characteristics forgotten until then for the Brazilians. Its ticket served to awake it of the people, as well as for the mutation of the population.

Philosophical Reflection

Sunday, December 2nd, 2012

Literature as well as already had been said for the philosopher Aristotle is one of the artistic forms of transcendental and real representation of something. In such a way, literary making demands so to speak, an effort not only of significao and construction of words, but something stops beyond the borders of the proper language. The philosopher Aristotle, perceived specifically in the poetry, a literary sort that more is come close to the philosophy perceiving it in artistic way. Why Aristotle in sc. IV B.C.

argued something that currently seems to be so banal to the eyes of some? If for the state that infused in the head of the subjects who the art does not possess practical and immediate utility, a philosophical-poetical thought perceived by Aristotle never will be able to have the space that must, therefore substituted it to the state for science. The thinker perceived that he has a basic difference, but primordial between the historian and the poet. For Aristotle the poet is that one that he differently perceives of the accountant of histories that simply one copies what it happened, not-happened, but what it could happen in inevitable way. Therefore, the historian for the philosopher tells particular facts, while the poetry chains the imagined events as its inevitable causes, that is, necessary. In this direction, the poetry tends for the universal knowledge that is one of the objectives maximum of the philosophy. A literary text, therefore, cause one ' ' desvelamento' ' of the reality human being and it makes, it of artistic form, making with that the reader creates roots, thus being able, to reflect the transcendental and the Real from some perspectives. In this way we can infer that literature is the expression of the man (in the direction of reason, order, explicitado Real previously in the text) and of the human being (in the irrational direction, histrico, with all the vital feelings and impulses).