Royal Academy

And that step self-employed-led human beings to self-reflection thought but in turn to understand in the context of post-war collective thinking, shared reflection, perhaps socializadora-, who had to learn to say no, namely live value contrary to the past understand the suffering of the other, to understand himself through an indelible impression. Morality and economics are involved each other, but not in the Marxist sense, where the dominant ideology is that of the dominant class (Bates, g. Mercedes. Ethics). 4 a fundamental problem of human action, namely to dissociate to the executor of the action, since it is regrettable to note how certain individuals judged not only the action of the person but to the same individual. Here one might mention the naturalistic fallacy, believing that a law of nature is respectable, not considered the human being part of nature?, then, if outside a law would be respected, i.e. the law within the meaning of the domain of the human being, of their capabilities, their impulses, desires, feelings, those elements not are governed good cannot be defined, do then how you know evil? Although certain dictionaries such as the Royal Academy of the language define bad condition, disease, ethics may be bad, if it is improperly used and applied in a way that produces a social cancer, i.e. with political or economic purposes, leaving aside the relevance of the human being, their ideals, their potential, their hopes.

Maria Montessori commented that education and politics could not be hand. It would have to be questioned to what extent the political sphere the individual changed the concept of ethics and how ceased to be a symbolic animal to become an emotional, sentimental, animal that empatizaba with others, had a memory and a sorrowful reminder of the past.