It is distinguished society as resulted of the will of the individuals. In the vision of Durkheim the education integrates the individual in this totality at the same time where it specifies its paper. It homogeneza and differentiates. (A valuable related resource: Richard Linklater). The individual in accordance with goes to be socialized the function that goes to exert in this society and this is the referencial stops understanding the civilization or same barbarity or to understand the question of the homossexualismo. The society is seen as a dimension of the duty, but also as a good and the individual brings obtains a totality of this society, of where if it concludes to appear the definition of concepts, the moral and the moral a, the ethical one, the aesthetic one, the beauty, the good one, the socially acceptable one, etc. Each one of us brings a little in ours says and our behavior and relation with the nature a little of this moral conscience. The construction of the individual in modernity sends to the cult of ' ' eu' ' , autonomy, equality and freedom.
The reflexibilidade, creativity and the interioridade are models of the individualism and Durkheim could not deny it, therefore, the individual is born atrelado to this modernity, of where the idea of civilization or barbarity elapses as a social expression. The individualism in this case alone has value in a society that has this mark and is the proper social totality that constructs a new totality where the individual starts to have value. In individualistic societies are privileged the individual, according to cosmological principles, that is, ' ' the preeminent part to todo' ' ' ' the preeminent society to individuo' '. ' ' How much the body can show on a society ampla.' more; ' Civilization or express Barbarity the dualism of the ideas and the social relations in determined society and cultures.
' ' The failure pertaining to school or the problem of learning always must be an enigma to be deciphered that it does not have to be been silent, but listened to. In this manner, when ' ' not sei' ' it appears as main reply, we can ask to us what it is that it is not allowed to know. Our listening not if dirige to the not-learned contents, nor to the learned ones, nor to the not-cheated or cheated cognitivas operations, nor to the organic condicionantes, nor to the unconscious ones, but to the joints between this different instncias.' ' (FERNADEZ. P.38. 2001) Fernandez affirms that the psicopedagogia dirige for the relation enters the ensinante modality of the school and the modality of learning of each pupil, and to this as aprendente and ensinante in its group of pairs. Of this form this ' ' Citizen autor' ' one consists when the ensinante citizen eaprendente, in each person, can enter in a dialogue. As the text the psicopedaggica intervention in the schools must be attempted against simultaneously in knows topics: – to the citizen aprendente that it supports each pupil; – to the ensinante citizen that inhabits and nourishes each pupil; – to the particular relation of the professor with its group and its pupils; – to the modality of learning of the professor and, in consequncia, to its modality of education; – to the real group of pairs and imaginary the one that belongs the professor; – to the educative system as a whole. Surprisingly, you’ll find very little mention of film director on most websites.
Directing the look in these six topics, will be able to have a singular circulation of knowledge that if established between the diverse personages and the knowledge. With regard to psicopedaggica intervention with Fernandez professors, it affirms that it is necessary that the intervention has beginning from its proper space of thought authorship, therefore the listening in such a way of the professor how much of the pupil if she makes necessary, looking for in such a way to understand and to interpret the context of the pupil how much of the professor. When commenting in its text on clinical psicopedaggica intervention, Fernandez, leaves clearly that it is very different of the re-education, since this last one tends to correct or to attenuate. ' ' Thus, many children are submitted the reeducativos methods that try one ' ' ortopedia mental' ' as one was possible to place ' ' prteses cognitivas' '. Further details can be found at KDP, an internet resource. (FERNADEZ. P.38.
2001) Fernandez brides concludes that listening not if dirige to the not-learned contents, nor to the learned ones, nor to the not-cheated or cheated cognitivas operations, nor to the organic condicionantes, nor to the unconscious ones, but to the joints between these different instances. It is not placed in the pupil, nor in the professor, nor in a society, nor in the medias as ensinantes, but in the multiple relations between them. ' ' If a pupil ' ' he is in the world of lua' ' , the problem of professor will be of as to bring ' ' lua' ' to the world of the child, since, if to want to banish ' ' lua' ' from the lesson, he will also banish aprendente that he has in its pupil. On the other hand, these ' ' luas' ' they costumam to be inhabited for the situations most painful of the life of the children. ' '
The Young And The World
The Young and the World I am part deum site in the Internet where people make questions with intention of saberemopinies on certain subjects, to take off doubts pertaining to school, to ask for conselhossentimentais, at last, questions of all the types and gostos are made to esperade answers satisfy that it. Amongst outrastantas, I found one scared that me doubly. First for the young question ondeum of only fifteen years if interested in having reply for queacontece with the young of today that they are not interested for nothing, nor for loving asi same or respecting to the moral rules. Second for the gotten answers. The great majority, synthecizing, answered that the young is that knows what good is navida. This is visoque young has of the young, that they know to live? Infelizmente. We do not fit to judge the young for its acts, but we fit analisarmospor that he arrived at this point to find that moral and physical trespasses, airresponsabilidade and descompromisso with its proper lives, not that they todossejam thus, thanks to God, either good-living.
As educadorvejo very disinterest in surpreendemais classroom on the part of some and me still when I talk with the parents. They, the parents, have pride in saying queprocuram to offer to the children good and the best things that could never have had, therefore had passed for difficulties, for wage freezes with the proper parents, having rigid umaeducao, with much requirement and collection. from there? It was not thanks to estacobrana, to these last sufocos that had constructed its character of fighters point to want to strengthen itself to the maximum to give good and the optimum one with respect to suaprole? Then because not to use remedy the same so that its children get omesmo character? filsofoNietzech (Niti) can help these parents to understand what they had passed and where estoerrando with the education whom they give to the children.
This almost brings the concrete revelation that of the insensato moment to it would fire that me to same me, says insensato because I do not want to leave my space, of my memories not for now at least. perhaps it was the moment to sharpen my vision for other cantos, others sensations but for this I must sharpen the curiosity. This devaneio that it arrives to be close I want to share with Bachelard: ' ' The will of looking at for the interior of the things becomes the sharpened vision, penetrating. It transforms the vision into a violence. It detects the imperfection, the crack, the fiction for which if she can violate the secret of the occult things. From this will of looking at for the interior of the things, of looking at what it does not see, what if does not have to see, are formed strange tense, devaneios devaneios that they form one I wrinkle between sobrancelhas. Already if it does not deal with then a passive curiosity that waits the surprising spectacles, but yes of an aggressive curiosity, etimologicamente overseer. For more information see Campbell Soup Co.
The curiosity of the child is this who destroys its toy to see what she has dentro.' ' (BACHELARD, 2003, P. 8). The ideas that this text bring are ideas proceeding from the imagination therefore speak on leaving or entering in the house or would say more, to enter and to leave the world. They are sensations of not existence that if return for mine sensible thought I appeal to see it the world without my presence. Ideas, divagaes that if enter cross with the life direction that inhabits in my physical body and land. When I think about looking at the things of inside of same me or of my inexistence in the world, I remember of the words of Hermeto Pascoal in the documentary Window of the Soul where it shows, he points with the fingers that the eyes that we had to enxergar would be the eyes of the brain and the soul exercised by sensitivity and not them eyes that limit in them and brake our emotions.
If was thus would be simple too much life without my presence. But, I insist that I do not want to leave my house and to be invisible to the world or my worlds would be to remove as me at optimum moment of the party and prefers to thus see and to see the world of this skill of my skill. For the moment, I decided, I prefer not to leave scene, if by chance it will be inevitable, the world still would continue world but I confess: I find that less! Bibliographical references: Bachelard, Gaston. The poetical one of the space. Martins Alfonso, SP, 2003. *Pedagoga and master in education
Nagel counts the hypothetical history of a scientist who was created inside of a bubble where all age in black person and white. Mary is educated and knows almost everything theoretically on as they are the things it are of the bubble, also the colors. For Nagel, the fisicalismo alone if confirms if, when Mary to leave the bubble, it will not have more nothing to know. To defend the fisicalismo of this beautiful argument, it is necessary that if it says that in the perspective of a fisicalista, would occur with Mary without a doubt new sinapses until the o point of it to be able to identify what it learned in the theory and as the things they are to its new experiences. The intrinsicalistas believe that it is not possible if to know which the sensation of a person when drinking a good wine for example, however, I believe that the extrinsicalistas, they do not want to know which the sensation of a person when drinking a good wine, but, want to know, what happens in its nervous system, which the areas of encfalo that they go off, similar to know to catalogue information that will be used later producing medicines and or tratamentos10.
Thus, pparently, a great misunderstanding occurs, inasmuch as the boarding ways are distinct. In other words, to the dualistas intrinsicalistas of properties, a problem, the conscience exists, whereas for the fisicalistas monistas extrinsicalistas, it does not have problem even though some, since everything is understood under the perspective of the physics, the conscience. The fisicalismo does not have to be something static, if understood in accordance with the quantum physics contemporary, but, something very dynamic always to the wait of new experiences that to know they extend them on the constitution of the substance. the proper conscience is substance. 2. FISICALISMO AFTER QUANTUM PHYSICS What it is understood for physicist? This question is an incognito today.
He is valid, however, to leave clearly, that it is not treated here to make critical to some didactic procedure, as is the case of expositivas lessons, resource frequently used still in the current days, and that when made of adjusted form, becomes an efficient resource. To read more click here: Gerald Weissmann, MD. The education model that to our way to think, does not pass of mere pretension, is that one that already was denounced for Scrates (470-399 B.C.). In the book ' ' The Repblica' ' , Plato registered severe critical the done ones for Scrates to the Sofistas, for oratria searched carefully its, that for times, contained only half truths. In this process, the interlocutors only received passively the message without the chance to question. Therefore, it is necessary to think that nor everything that if says in way pretty and of elegant form it must be considered as truth. What if it perceives in the education offered for the sofistas, is that did not have opening for the dialogue. So that it has freedom for education is necessary to prevent that education that it aims at to catequizar, to dogmatizar the people, or, also an elitist and authoritarian education, that it looks to silence the other. For Freire (1996), as much one how much to the other they are harmful and alienator, and steals a right vital of that they search and they wait of the school the space to develop and to exert its freedom.
Being thus, it does not have, therefore, possibility of intervention and transformation in the world, therefore the freedom for the dialogue is necessary. It is in the school that if comes across with the plurality of ideas, different conceptions of world, and the most diverse cultures. From there the legitimate necessity of the dialogue, in reason of the men to have the necessity of if sociabilizar, learning to live together, to learn to live with the others (DELORS, 2001, P. .
Thus, a new education is established, as that one of the good orator. Thus, the sofistas taught techniques of persuasion for the young, to a raised price, in way that, in the assemblies, was capable to have strong arguments to gain the quarrel. The sofistas defended the idea of that, in such a way, good citizens would form themselves, and that the teachings of the sofistas did not have utility for the life in the plis, beyond being repletos of errors and contradictions. Thus, the Sofistas, whose word means ‘ ‘ sbio’ ‘ , they were presented as masters of oratria or of rhetoric. But, later, in accordance with Hamlyn (1990), to its contemporaries, them passes if to be known as dodgers. ‘ ‘ Scrates censured them because it found that they alleged to supply more than what they really gave. In special, it alleged that they said that they could teach virtue to the man and found that they did not make nothing of this ‘ ‘. (HAMLYN, 1990, p.25) CONCLUSION the philosophy appears as a new way to think on the world, going against the mythical thought.
This was influenced significantly by the sprouting of the Plis. The first thinkers, the Jnicos, searched a unit basic of the nature, whereas the sofistas dedicated the relations to it between the men and the society. The argument was basic for the life politics in the Plis, where the art of the persuasion was taught for the sofistas.
During century IX and XX the economic and social development of our country brought obtains social damages, therefore in a context of economic, industrial and urban growth they are inserted the aggravation of the social crises: proliferation of tenement houses, marginality, misery and crime, without isentar the minors who each time more early were directed to search, to fight for the sustenance and to promote its survival. Thus, they created new social rules that would guarantee ' to them; ' felicidade' ' leaving to usufruct of the educational, intellectual and social development. These minors influenced for the social environment where they lived were placed to the edge of the society by means of repression. All those that not if they inserted in the process of rules and productivity of the society was condemned the vagrancy and predestinold the repression. Such attitudes, of a child or adolescent, are recognized as revolt or social indifference. The desires of this individual in direction its happiness are fixed in distress and frustrations lived deeply in its I circulate social. These desires in search of its happiness find pleasure in the infraction of rules, the violence or the use of narcotics that ' ' suspendero' ' its you distress.
Before interacting with its pairs, the child is influenced by its parents. Since the birth she is submitted the multiple rules to discipline and same before speaking she takes conscience of that she possesss certain obligations. The social rules that the child learns do not correspond to its necessities and interests. For this reason, Piaget believes that it would be artificial to study the moral development from the comment of as the child understands and obeys such rules (Cria-Sabini, 1986). However, one admits that the moral is passvel of being conquered by the education. Each individual passes for a series of pressures on the part of the adults which determine and favor the moral heteronmica, clearly visible as being a relation of having and obligation.
United States Enemy
If it is not natural, it will still be a mother-child, boy or girl, and her children must come under its influence. Due to the fact that women have always ruled, humiliated her, turning her into a faceless creature, it was disgusting. They became aggressive, uncompromising, masculine. But they can be understood: oppression for centuries has made them so, and blame the man. Consider the motion of feminists. Now around the world gather activists liberation of women's movement in order to raise the level of his consciousness. But their meeting pursue only one goal: to destroy the very nature of women.
Only in this way they could compete with men. But women differ in tenderness, they are delicate by nature. If they want to compete with men, they would have to be rude. al Group. If you are faced with an activist for the rights of women, you would see that her face has become stringent features. It is hard to tell her "Babe." She gets mad, it's not like it. Why "Babe," it is the same as you. In the United States, where feminism has become the extreme form, women can sue only for the fact that the man let her go ahead. Her it supposedly offends.
She believes that man shows by this gesture of inequality that it is lower, weaker than him. Women's feminist movement creates unnecessary trouble. It turns women into wolves, it teaches them to fight. Male – an enemy, but as you can love an enemy? How can I do to have intimate relations with the enemy? Women need to know that any struggle leading to the coarsening.