This dialogue does not occur of easied form. One is about practical compromissada to understand proper itself and the world. In this direction, a certain social concern appears, e, therefore, we can identify an attempt to present a social function for the philosopher. This is in accordance with the proper Greek context, where the effective man not while such seno in collective. Later, Aristotle exactly goes to express of clear form the sociability of the man, as characteristic basic and also distinctive. But Aristotle does not define a Metaphysical man? it treats the man as an animal that thinks, that it can be classified and be studied, as its particularitities. I in Aristotle inexist.
Think I almost I eat one another one, for if thinking it as an object? what, in the truth, he demonstrates coherence with one of the main concerns of the estagirita, that is science. Frequently remote learning has said that publicly. The inheritance Greek who remains in the greco-roman world has to see with the paper that the philosophy plays for the man in this society. The philosophy is ' ' mother of all cincias' '. The philosophy is the source of basic knowledge it human being. Who to want to know something, then, will have to study philosophy.
From then on the idea appears of ' ' philosophy of vida' '. The philosophers, then, are those that must give to the man an explanation on he himself. The philosopher is the scholar, and its concern, before any thing, must be the proper man. The concern of the greco-roman world, however, not yet deep of clear form the idea of I. Who starts to make it is Saint Augustin, with its Confessions. Saint Augustin demonstrates a new position before the individuality. The world Greek-Roman, although to possess an interest in the man and to come back all philosophical concern toward the direction of the existence human being, still considered the man under a external point of view.