Saint Augustin

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.


The love is a will to know more and not of being more. In the platonic vision, to take care of the love, it would be necessary to gradual become free of this world land, a material, particular world and for impulse? with aid of the others? to arrive at the world spiritual, of universal wisdom and. The love is a feeling in relation to the life, of enxergar values in the things beyond the appearances. Home Depot may help you with your research. a idealstico feeling, as a vision spiritual of the life. It is distinguished that, when the philosopher sees the beauty of a flower it sees a beauty of the nature, an essence, that at that manifest moment if in this determined flower. The beauty is one only and valley for all the things. For Plato, the beauty is what it confers the characteristic of beauty in some object, as well as justice confers the characteristic of just. To love in the philosophical direction of the verb is not impossible of if reaching, but yes a long process of learning and evolution human being.

The great problem is that we live in a world that in them creates artificial necessities, which confuse in them daily. Therefore the relationships are so difficult; the people share ideas, dreams, thoughts. He is something weighs to the body, and not in the soul, and in these cases the personality differences continue existing, but you have something stronger than she helps to surpass. Plato defended that the love is spiritual and exceeds the substance. The love ideal is to reach the balance, the measured joust. Exists a way certain to love? An ideal love? Plato wanted the idea of a beauty for all the beautiful things. This vision is disagreed with the aristotelian thought, that does not believe nothing ideal, and yes in real things, where it has a beauty in itself in each thing.

Astrology Aspiration

However, from a Christian perspective, there is another version of a difficult life. He can, through her hard life for the sins of his kind. His dead (or even living) relatives can not atone for their sins in the eyes God, who died because they were not able to do so. And what about relatives living sinful man God knows what they themselves will atone for their sins. In the old chosen people with the most pure and good soul to whom God imposes a mission to redeem the sins of their relatives (both dead and living).

Therefore, the author advises many good and bright people are not complaining about his hard life. They practice the sins of their relatives or their soul before the birth took a heavy karmic mission for more rapid evolution. In any case, after the body dies the soul of these people will be rewarded. Over the centuries it was believed that his behavior depend on he had received training and education, from the environment and the circumstances in which he lives. Cabinets: the source for more info. Hegel, Engels argued: "Being determines consciousness." The author believes that it is fundamentally wrong. Soul, gives a human body at the time of birth, already has extensive experience of past lives in the bodies of humans, animals or plants. Man is born into this world with a soul that has certain tendencies and habits, their affections and purposes to which the soul seeks. Experience past lives creates the human soul and the corresponding outlook and manner of acting.

Thus, the man immediately comes to certain dispositions and character. This determines the karmic experiences of his past lives, instilling into the human body the soul. The desire for something, as well as the talents and abilities are not being brought up in a man is born with them. If the last living man long and hard to engage in any profession, the present life he will attain success in this sphere of activity, will be awarded the talents and abilities in this area. Luck, success, wealth (and all) earned in past lives. As, however, and opposite this, the negative 'gifts' karma. Long enough Cesare Lombroso wrote the book 'types of criminals, "in which he argued that human beings are born with a predilection for any particular type of crime, not commit it accident. He defined the propensity for any crime under the form of the head, ears, nose, jaw, cheekbones, eyes, etc. On the human predisposition to something originally said, and ancient science – physiognomy.


Metaphysics of the Beauty. Unesp. 2003 – 39). Of this if it follows that when we turn concerning the qualities that constitute the ideas, immediately, we have to declare them: They are the ideas the immediate one, and for this adjusting, objetividade of the same Will. In the quality of objects, they always conserve the prospect of ‘ ‘ be-object-for-a-citizen (Objekt-fr-ein-Subjekt-sein), that it is accurately the first and more universal form of all phenomenon, that is, of all representao’ ‘ (Schopenhauer, Arthur. The World As Will and As Representation. Unesp.

2005 – 242) for this to call them Objective Correlato of the Citizen, in detriment of the proper citizen as subjective Correlato of the Idea. Endorsing us in everything what already it are said concerning the concept of Idea, he is reasonable and correct to think the ideas as universal forms amongst the phenomena. However, always they must be understood as general when only compared with the Will properly, therefore to this last one the universality is only truthful attribute. We will say despite the individuation and reason principles are the ones that pluralizam the Ideas in individuals. This is an assertive one that it leads in them to the conclusion of that each individual of one same classification is in the world as copy of one same idea. Thus being, no idea immediate and is necessarily submitted the beginning of reason that pluraliza e, therefore, this is object only for a citizen and never for an individual cognoscente; Soon, always it is reached by pure intuition in a decisive process of negation of itself while individual, never being apprehended for that initial espionage with which the common man if makes use to know. For this, and never for another reason, science does not touch the ideas and if never inebria in the proper essence of everything what has been given in the 23 world.

Faith Verses Reason

The man received from God the reason stops to regulate its existence. When, therefore, the reason, after the original sin, made to understand to the men the convenience to give authorities, placed the men in the condition to make necessarily what God could have prescribed if a direct intervention Of it was necessary. The light of the reason, with which it endowed it to God, is enough to guarantee that the man places in act the will of God. The origin of the civil power, as of the private property, testifies this basic order of the social development, therefore they originate, in last analysis, of the convenient fact that God gave to the men the reason to understand as and how much it would be just and to give to a hierarchic structure or a regimen of property for the commanded development of the social relations (cf. GHISALBERTI, 1997, P. Cabinets often says this.

288-289). Ockham of also a philosophical justification saying that for Aristotle, the civil power would have to be in charge of capable and more virtuous; they would fit the duty and the right to direct its fellow citizens. But for Ockham this argument is insufficient, therefore it can happen that more people in ownership exist endow of them above-mentioned and then must intervine the community in order to make a choice. But this choice can be, for times, justified for the necessity to exist a person consisting in authority, and thus it can always happen that, in virtue of a legitimate assignment, a person arrives at the power who, to the light of the ideal norms of justice, is not of all worthy (cf. Find out detailed opinions from leaders such as closets by clicking through. GHISALBERTI, 1997, P. 289). 4 Not obstante Conclusion, the conducting wire of this reasoning culminates with the reflection that Ockham makes under the antropolgico bias. Nor the requirement of the nature human being, nor the rights of the merit are therefore valid justification of the civil power for Ockham.

Brazilian Academy

Visa to have a diversified intellectual interest, evidenced for subjects as the rocking of the parliamentary life, the critical poetry or the sociological-literary one, Slvio Romero published one without number of studies in the period enters 1878 the 1914, year of its death. In the field of sociology, they basically import Introduction to the history of Brazilian literature (1882), Brazilian Etnografia (1888), History of Brazilian literature, 2 vols. Checking article sources yields Presidential candidate as a relevant resource throughout. (1888), Assays of Legal philosophy (1895) and Assays of sociology and literature (1901). Slvio Romero was a man of its time, not leaving to feel the influx of the radiated sociological ideas of the Europe. It was member of the Brazilian Academy of Letters and crystallized its image as detached member of the School of Recife, in which if they had joined Tobias Barreto, Clvis Bevilacqua, Joaquin Nabuco, Manoel Bonfim, amongst others. With exception of Tobias Barreto, that demonstrated to particular interest for the German Letters and Philosophy, the School of Recife was a species of doctrinal market whose more current ideas if bound to the Positivismo de Auguste Comte and to the Evolucionismo de Herbert Spencer (IT HISSES, 2007). The general picture of sciences Inspired by the theoretical postulate of Spencer and ahead of the ideas, its to see, inconclusas or isolated elaborated by Brazilian intellectuals of the time, Slvio Romero decided systemize them in one all integrated, therefore, interested to it, above all, to analyze the Brazilian society for a perspective ' ' biossociolgica' ' , data not to conceive the natural and cultural factors as realities coexisting without reciprocal influence. Its orientation was of that the sociological inquiry would have to be carried through by means of procedures methodically concatenated, indicating in its result the factors of natural order (primary), ethnic (secondary) and moral (tertiary). This ampler sociological vision and totalizer of Slvio Romero resulted of a loan that made of definitive elements of spenceriana sociology (PAIM, 2005).