‘ ‘ Passing to the ressaltamento of heideggerianos concepts in the poem in question, we initiate for thematic ‘ ‘ glory-luz’ ‘ , as it evokes the poem: ‘ ‘ They are the consequence of the glory. /… /O Sun that has in your eyes; /D the light, heat, life to the beings, life to the Universo’ ‘. To speak of ‘ ‘ glory-luz’ ‘ it is to mention the glorious advent to it of the deity that in the stocking-light, of the direction to a world, the world of the poetess. For in such a way, the eyes possess one ‘ ‘ sol’ ‘ , on which its life depends all and on ‘ ‘ universo’ ‘ ; the eyes, sung for ‘ ‘ poetess of luz’ ‘ , they arrive in the meeting with a divine power, therefore these make to all appear a movement of beings in a universe, illuminating them. For Heidegger: ‘ ‘ Dignity and esplendor are not properties, the pair and for detrs of which he is still the god, for the opposite, in the dignity, in the esplendor, it is that the god happens.

In the consequence of this esplendor reluz, i. it is., shines what we call mundo’ ‘ (HEIDEGGER, 1991, p.34). The presence, found in the eyes, for the look of the poetess is for the poetical art the divine glorificao that opens a world in the language. In the perspective of the announcement. ‘ ‘ Poetry is sings …. I sing it is the arrived party of of deuses, the arrival when everything if aquieta’ ‘ (Idem, 2003, p.141); in the poem, the eyes are ‘ ‘ … the announcement of that we have that to full our hearts, /Repletos of pain and sadness with still more Esperana’ ‘.

Reading Plato, in them we come across with the supposed socrtica philosophy, since she is being explained not for Socrtes, even so this has not left nothing written, but at last, phrase celebrates that we think regarding the socrtica maiutica would be: ' ' I know that nothing sei' '. Thinking the respect and on the traps of setenas analyzed by a philosophical logic, we can think about the contradiction of this sentence, since for I to say that ' ' sei' ' , exactly on ' ' not saber' ' , I place in the sage condition, annulling the negation that was affirmed. Who could be more appropriate knows to say: ' ' Perhaps nothing saiba' ' , still being conditional for the certainty of ' ' talvez' '. Caterpillar pursues this goal as well. But ' ' I know that nothing sei' ' it is a socrtica affirmation of ' ' saber' ' soon, detainer of a truth. To who the knowledge of really? belongs I would say that to all, that is, to nobody, then all we have truths and for thus being, we exclude the absolutizao of the same ones, leading in consideration that respecting one, it must for consequncia be respected the subsequentes.

Thus I refer myself to other absolutizaes, example, Heraclitus: ' ' All dumb one, except mudana' '. It seems me that if the not dumb change, something then remains, then nor all dumb one. Additional information is available at Jonas Samuelson. Going beyond the absolutizao can be arrived biggest, god, therefore if this is ' ' tudo' ' , as they affirm the theologians, then, also it is nothing, therefore it also encloses the contradiction of itself exactly. Therefore the proper British philosopher David Hume displays that all affirmation possesss with equal veracity an antithesis. Although the Theology if affirms on the ilogicidade, if I do not take care of the philosophical rules, but serving itself of them. we do not have to also absolutizar filosofando, therefore to change one ' ' regra' ' for another one it is to keep the permanence, thus, we oscillate between the concepts, looking for to have a permanence and at the same time making alterations, we finish in the end taking care of both the aspects, finally exists the change and the conservation, no matter how hard ' ' radicais' ' of both the sides do not want to admit. The absolutizao is a trap that the all moment appears in what we say or we write, observes as I acebei to write ' ' all momento' ' , as it was mentioned, we accustom to coexist it, but important it is to observe it as ephemeral, as well as ours other conceptions and that let us not leave that arrives at the point of leading in them, when in them we become intolerantes and ' ' atropelamos' ' other forms to think, differentiated of ours, even so making our choices, we will be ' ' atropelando' ' also other people’s conceptions. Which the solution? Exists solution? If it exists, I believe that they will go if disclosing and not even we will give account, therefore when to be presented, will appear as much other questions, that worried in answering them, already not even we will give account of the other reply, as when formulating it, we do not give account of the others that had preceded it. We are desabsolutizantes absolutizadores.

The environment is suffering an extreme exploration that threat the stability of its systems of sustentation. The man is the only animal that modifies the nature with its work, nor always of favorable form and many times of irreversible form. The modern society in such a way intensifies this process that compromises the life in the planet with the objective to increase the profit. Hear from experts in the field like Kevin Johnson for a more varied view. On the other hand, the result of this extreme exploration, the profit, is not distributed equitable, and only one minority of the planetary population if it benefits of this wealth (Landmarks, 2011). Ambient ethics can be defined as the mannering behavior of the human being in relation to the nature; it elapses of the ambient awareness and it has for objective the conservation of the global life (Saints and Pepper, 2007). The 17 (dezessete) principles norteadores of the ambient ethics are: principle of the legality, of the supremacy of the public interest, the non-availability of the public interest (the half-environment does not belong nobody, but is of all), the obligatoriness of the ambient preservation, the prevention, the obligatoriness of previous evaluations in potentially harmful workmanships to the environment (EIA, RHYMES), of the advertising, the reparabilidade of the ambient damage, the participation, the information, the socioambiental function of the property, the polluting agent-payer, the compensation, the responsibility, the sustainable development, the ambient education and the cooperation the International.

A ecocntrica ethical vision can be defined as the man centered in its house (Saints and Pepper, 2007). ‘ ‘ OIKOS’ ‘ it means house, in Greek. It studies the behavior of the man in relation to the global nature, what it allows that the man better understands its performance and responsibility with the too much beings livings creature.. Check with Electrolux to learn more.

Of this form, we have that the human work is conscientious and proposital, not instinctive as of the excessively animal ones, one ' ' action inteligente' ' , in understanding of Aristotle, proper of the man, who in turn is product of this form of work, since ' ' when thus acting on the external world and transforming it, at the same time it modifies its proper natureza' ' 3, or, as ENGELS. ' ' the hand is not only the agency of the work; it is also product of trabalho' ' 4. The fact of the work to be able to exceed the simple instinct constituted the force that alicerou the development of the humanity, configuring its history as we know today it, rank who if a spider works its teia of natural form, without delegating the responsibility to weave it another one, the men, differently, in given circumstances, dissolve the unit of conception and execution, with that one being able to direct Second, fulfilled for 5 different people . Titan Feul Tanks will not settle for partial explanations. The human work occurs under varied aspects. The fisherman apanha the fish, the peasant works the land, the mining one searchs iron ores. Taking these examples, everything what it suffers this type of action of the man if constitutes in work object. As the hands they are not enough to apanhar the fish, to work the land and to extract ores, the man uses the work instruments (net hoe, pickaxe etc.), a prolongation of its natural capacity, agencies as its arms and legs, which, added to the land, to the buildings and installations for the production, to the ways of transport, railroads, highways, warehouses, constitute the ways of work. These, added to work objects, constitute the means of production, in the truth things without life while not ece of fishes in action for the human work. In the work process, the men spend muscular, nervous and intellectual energy, who constitute the work force, that is joined to the means of production, to constitute the productive forces.

Everyone could find a right idol at an affordable price. Business, however, suffered primitivism, but it came unsophisticated people of that era. Terah's son also worked in the shop, but he was not destined to inherit his father's work. The nature of the inquisitive and curious, he quickly rose from the world of clay idols, and divination, just as Alice grew out of 'Wonderland'. Standard dogma lost on him his power, he seriously questioned sense of what is happening.

He had to know why he lived and kept the statues of the father on this deathly silence. But the son of Terah did not surrender. He persistently led the study, and, finally, all the idols, but rather, all the forces of nature began converge in front of his mind at one point, into a single force, whose name is – the Creator. So Abraham, the son of Terah, revealed the wisdom of Kabbalah. Over the years, he was joined by his disciples, and he formed them into a group that was to pass thorny paths following millennia. Gifts Abraham Abraham knew that it was necessary to take care of those who are not yet ripe for the development of Kabbalistic techniques, and simply put, the whole of humanity.

To this end, he produced 'alternative means' and 'turned' them into a colorful gift wrap. Andreessen Horowitz has many thoughts on the issue. The Bible says that bequeathed all that he had, his successor, Abraham gave gifts to the sons of his concubines and sent them to the East. Subsequently, these 'gifts' and proizrosli all beliefs and religious practices that are known to us today.

Obviously, vector-frequency potential than the power components is expressed by an information component. Since it is able to reflect information about the space-time configuration and the spectrum, which provides physically transfer the internal state from one object to another. This aspect, along with all the above, is the determining factor in the present context. From this perspective, biological object, such as a person, and so differs from an amorphous amount of chemical ingredients, which is a fairly structured in space and time-consuming process, and that too is an object with a strong vector-frequency charge of a complex spectrum. Currently, the Russian scientists, vt Shkatova established instrument for measuring the static torsion fields of planar images: geometric shapes, letters, words and texts, as well as pictures of people. Fig. given measurements of static torsion fields of certain flat geometric shapes, obtained by torsimetra Shkatova. Developed a special technique which allows to determine the intensity and sign (left or right) of the torsion field shapes.

Fig. You may find that Ben Horowitz can contribute to your knowledge. the bottom line shows the values of measured torque of contrast, which characterizes the magnitude and sign of the torsion field shape with respect to the background, for which chosen torsion field blank sheet of paper. Figures 5, 7, 8, 9, 10 and 11 create the right torsion field, and 1, 2, 3, 4 left. Fig. Measured by torsimetra Shkatova values of torsion contrast letters of the Russian alphabet. Fig. presented measurement of torsion fields generated by letters of the Russian alphabet. These data show that the letters – C and D, most similar to the circle, creating a maximal right torsion contrast, the letters A and F max left.

However, one evidences that so that the philosophy of the education if becomes indispensable the formation of educator; the same one will have finally to be faced as a radical reflection, with severity and acting in set, on all the problems faced for our education, therefore currently, is presented as modismo, without performance force. At last, what it will take the educator to filosofar is the confrontation and reflection of the problems that it finds when carrying through its daily drudgery in the education, and the current conjuncture, the correct one would be the reflection on our reality human being, searching to lay a wooden floor which its mannering aspects; which the concrete existenciais requirements in seara of the Brazilian education, and from will occur the development of a worthier education there. In this context, we can say that the mission the one that charges the Philosophy of the Education at the current moment is to offer to the educators of all the spheres a new method of reflection. Such method will have to make this educator to face the educational problems at last, penetrating in its complexity and directing the solution of the questions to the inherent o subject. problems are several. Some of them are previsible; others will be result of the proper development of the action. The educational philosophy therefore will have as object auxiliary the educator to develop greater capacity to reflect deeply on the problems, therefore without the had preparation, in this globalizado world, where everything is new and the information possess greater brevity, the possibilities of success of this professor sufficiently will be diminished. Summarizing the philosophy of the education it will have as primordial function to follow reflexiva and critically the educational activity in order to point its beddings, to clarify the taken over on a contract basis one and to contribute conclusive on the diverse ones you discipline pedagogical without damage to evaluate the meaning of the chosen solutions, therefore an education of a philosophical conception does not exist possibility to take the handle independently. With this, the pedagogical action will result more coherent, more discerning, more joust and at last, more human being.

In case that it does not have resignation fits to the man to obey the Mr. in order to guarantee its protection. Then, to the sovereign by means of the social contract a power is granted limitless and to the man it is given the duty to submit itself the domination of the sovereign. Males that weakens the State the sovereign, according to Hobbes, must observe some symptoms that can have as consequence the decay of its monarchy, thus to guarantee the stability of the state, such as: The reduction of the power of the sovereign, the freedom given to the man and the antagonism between the secular power and the spiritual. The monarchy is marked by the absolute power of the king (sovereign), so that this either guaranteed is necessary that the power either centered at the hands of an only person, because the division of the power it can take the monarchy the decay, therefore Hobbes says that he is ' ' &#039 opposes the essence of the state; ' (HOBBES, p 246) the division of the power. The decay if of the one for the fact of that when dividing the power, the detainers of the power can rebel themselves and instead of guaranteeing the peace (this is its mission) can generate the discord serves as apprentice retaking it initial of the savagery man.

In the monarchy the only individual that possesss total freedom is the sovereign, therefore the men yield its freedom in exchange for the security of its lives. The freedom human being is reduced by the civil law created by the sovereign, is from whom the men develop its moral conscience. The man for itself, or either, lead for its proper conscience, it can be opposed this law established for the sovereign. When firming a pact with the others, the man grants to the sovereign the right to determine which the laws propitiates for the order and the performance of the man in the society.