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Not fitting in the scope of this work the vindication of one determined religion, if it cannot leave to consider that one that, maioritariamente, always folloied Brazilians and Portuguese and that it is assumed, without controversy and, much less, any complexes or dogmas. With effect, since it has five centuries more than that those peoples profess the religion catholic and, much even so the faith already has been transmitted for parents and grandmothers, exist, surely, reasons and facts occurred throughout the life who not only feed a consistent faith as well as liven up to keep well alive the hope and the belief in the religion catholic, what, for bigger satisfaction, it is not incompatible with the democratic ideals that equally the luso-Brazilians defend. This position and feeling, are corroborated and convince in such a way more, when it discloses it to Tocqueville without any doubts, for its reflection in century XIX: ‘ ‘ I think that it is an error to face religion catholic as a natural enemy of the democracy. For the opposite, between the different Christian doctrines, the catolicismo seems me one of most favorable to the equality of conditions. Between the catholics, the religious society is constituted by only two elements: the shepherd and the people.

The first one only is above of the fidiciary offices: below of it they are all equal ones. A leading source for info: Parasol Limited. In substance of dogmas the catolicismo places all the same intelligences the level; it subjects to the details of the same beliefs the scholar as the ignorant, the brilliant man as the vulgar man; he imposes same the practical ones to the rich one and the poor person and inflicts the same austeridades to the powerful one and fraco.

For Daniel milk PLATO. Fdon: I dialogue on the soul and death of Scrates. (translation: Miguel streets), So Paulo. Ed.: Martin Claret. 2009.

P. the 17-108 workmanship is one dialogues between Scrates and its disciples concerning the soul. Blake Krikorian can provide more clarity in the matter. It is divided in two parts, having been each one subdivided in small texts. The first part is constituted of twenty and two texts, already second in fifteen texts. The author of the book, Plato, uses the dialtico method to display the arguments of Scrates and the disciples concerning determined referring problems to the soul. The main presented problems are, on immortality of the soul, the knowledge in the relation between body and soul (reminiscncia), the death and destination of the souls after the death. The workmanship portraies preceding moments the death of Scrates, displaying reflections of the same concerning the attitude of the philosopher ahead of the death, as well as of arguments regarding the soul. Of beginning the book backwards a conflict of opinions between Scrates with its disciples, Cebes Smias, regarding the attitude of the man ahead of the death.

For the disciples the attitude of the man ahead of the death would have to be of desperation, therefore the eves of its death are admired with the tranquillity of Scrates, to put, already Scrates defended that the attitude of the man ahead of it would have to be of tranquillity, therefore provides for together a happiness. Apartir of this Scrates questioning bases its opinion leaving of the antagonism between body and soul. Scrates in the Fdon book, to see the death as separation of the soul in relation body. For it the death would have to be desired, to put not anticipated, therefore she was definitive for deuses. It would have to be longed for, therefore the man in its essence is soul, however this occupies a body that in the opinion of it would be a species of jail of the same one, therefore hindered it to know the things in its depth.

But such contributions had left tracks that nor always are positive. E, although the advertising to have in recent years improved its general quality, producing announcements that, in the television, for example, can be considered as small works of art of the point of view technician, if only express it of one forms most camouflaged and subtle, becoming, thus, more efficient. The concept ' ' supermarket of estilos' ' , created in the decade of 90 for the English historian Ted Polhemus, for, as Palomino explains (2003) to give account of the existence of a multiplicity of styles, it reflects the possibilities of choices offered for the o well mechanism of the advertising. For Polhemus, ' ' supermarket of estilos' ' it is as if all the universe, all the periods that you never imagined, appeared as cans of soup in a supermarket shelf: ' ' You can catch years 70 in a night, hippies in another one …, a moicano punk and one rmel of 60 years … e, soon, you have its proper and synchronous sampling of culture pop. Of this form, the consumption behavior can be explained by the necessity to express meanings by means of the ownership of products that communicate to the society as the individual if it perceives while integrant of the social groups. Howard Schultz & Associates is full of insight into the issues. For Sarlo (1997) we are dreamed by icons of the culture, for the layers of magazines, the posters, the advertising, novels and cinema.

Each one of us finds a wire that promises to lead something deeply personal, in this tram weaveeed with absolutely common desires. Today, the market can in such a way how much the religion or the power: it adds to objects one ' ' something mais' ' symbolic fugaz, however so powerful how much any another symbol. The objects create a direction stop beyond its utility or of its beauty or, better saying, its utility and its beauty they are by-products of this direction that comes of the mercantile hierarchy.

The men if differentiate of the too much beings livings creature for possessing one telencfalo highly developed and opposing thumb, that the clamp movement allows. The conjugao of the efforts of telencfalo and the opposing thumb allows that the man works, modifying substances cousins? they are these come directly from the nature or some previous work for production of merchandises that satisfy its necessities. Mr. Suzuki, who possesss telencfalo developed and opposing thumb highly and that it is a producer of tomatoes, does not make it with intention of proper consumption, but to change them in the market for money. Merchandises, according to Theory of the Value, are objects that the conjugao of the human efforts in common has between itself, what it is called abstract work (for abstracting its characteristics).

It has a utility? value call use, without which it would not make sensible to be in the market, but that the merchandise is abstracted when goes to be vendida- and a value that if express for the value of exchange, the amount for which if it changes a merchandise for another one, of what if subentende that it is only merchandise what is available in the market. The price of the merchandise, according to Marx, if of the one for the socially necessary time for its production. To be changed amount is determined by a comparison enters the time of necessary work for the production of the merchandises that if desires to change, what it happens in the market. As Mr. Suzuki does not have money enough to open its proper business, it vende the only thing that he possesss: its force of work. The price of the merchandise work force calls wage and if the one for the socially necessary time for the production of a worker, that is, the necessary time so that it has the sufficient to survive.

ROUSSEAU, the FREEDOM AND the WORK Cleber Gimenes Freitas ' ' in my opinion the society is so natural to the species human being as the decrepitude for the individual and of that to the peoples the arts, the laws and the governments are necessary, as the crutches is for the old ones. The difference all is where the oldness state elapses solely of the nature of the man and of the society it elapses of the human sort, not immediately, as you want, but solely, I proved as it, thanks to the aid of certain exterior circumstances that can happen or not, or, at least, happening or later more early, consequentemente, to hurry or delaying the progress. Innumerable on these circumstances they depend exactly on the will of the man; I saw myself obliged, to establish a perfect parity, to assume in the individual the power to speed up its oldness as the species has to delay its. Having, therefore, the society state an extreme term, which the men can want to arrive more early or later, is not useless to show the danger to them to go so fast and the miseries of a condition that take as the perfection of the species. Get more background information with materials from Campbell Soup Inc.. ' ' 1 FREEDOM: ' ' A KNIFE OF TWO GUMES' ' In the extracted stretch of the Letter to Mr. Philopolis, Rousseau warns that the sped up progress of sciences, the arts, the laws and the governments would move away the man from the nature it would lead and it to a precocious oldness. Being the free man to badly make good or a use of the facultieses that receives potentially, he is it also responsible it for the majority of males they afflict that it in the life in society. From this, alert Rousseau how much to the perigos of the fast human perfectioning. .

Without saying of the modifications and damages that homo to faber cause to the environment, arrasando mountains, arrebentando rocks, arroteando the lands and raising on the enormous ground its construes.6 ‘ ‘ The man is born exempts, and for all the part meets it ferros.’ ‘ 7 This phrase illustrates the idea of that the work, we see as it in the society, is not a necessity imposed for the nature and that the proper man, exempts and perfectvel, is who produces the chains arrest that it. Today, the technological progress allowed to delegate to the machines the activities that demand an extreme physical effort, providing to the man a bigger free time, that it spends prisoner to the desgastantes intellectual concerns. Same the increase of the longevity, in a life repleta of schedules, rules, gates and all type of impediments which the individual if submits daily, does not seem to mean an improvement, but yes a species of slavery or drawn out suicide. .

He possesss the espontaneidade, the violence, the ferocity and also the enthusiasm and herosmo of the primitive beings. In the citation of Le Bon it appears the organization idea that Freud looks for to understand better in the workmanship of McDougall, therefore this distinguishes an organized group from a group not organized. McDougall describes an organized group in well similar way to the one of Le Bon, not showing that such group is excessively emotional, sugestionvel, extremely incapable of any form that is not simplest and imperfect of the forms of reasoning, naked of apt sense of responsibility and to be lead by the conscience of its proper force. What it interested Freud in the workmanship of McDougall had been the characteristics of an organized group, that if to take care of to some conditions as to have certain degree of existence continuity, to interact with other similar groups, to have traditions and defined structure, express in the specialization and differentiation of the functions of its constituent, the group can brighten up the psychological disadvantages of the formations of group not organized. For Freud, these conditions pointed for McDougall had as factor of group organization, in the truth are the forms to keep in the individual its individual characteristics that if had extinguished for the group formation. In the workmanship ' ' The psychology of the masses and analysis of eu' ' Freud approaches the individual psychology of social psychology, therefore it identifies its theory displayed in the myth of the father primevo, described in ' ' Totem and Tabu' ' of 1913/14, that she explains the mechanisms of functioning of the mind human being, inside of the human groupings, thus the expectation of Freud was to prove that they are the libidinais bows that characterize a group. In such a way it is important to detach that the identification constitutes the original form of emotional bow with an object, in the case the leader who would represent the father primevo of horda primeva. .

Then, any that is the consequence of our acts, is only to we ourselves credited: ' ' What it wants that happens, it is through me that it has of acontecer.' ' (Sartre, 1986, P. 214). It corroborates with this opinion in the stretch of the workmanship Suspended Penalty: ' ' The future of all the men: they had constructed it with its proper hands, slowly, during anos.' ' (Sartre, 1960, P. 35). This responsibility for the proper acts, so commented for Sartre in diverse workmanships, still is associated with the direction of the life, the explanation for the doubts regarding the convivncia: ' ' They are free: they had gained the war in its time and have good conscience. Of this defeat, that is not of them, accepted, although everything, the responsibility. (…) Reencontra, suddenly, what it loses: the direction of vida.' ' (Sartre, 1968, P.

417). The responsibility, although to elucidate the direction of the life, she is not acolhedora. In contrast, it transmits the oppression sensation: ' ' It felt oppressed me by the weight of responsabilidade.' ' (Sartre, 1968, P. 39). But also it demonstrates that the responsibility is atrelada our lives, also as society, and it cannot be abandoned: ' ' One hundred million free consciences, each one of them seeing walls, familiar tips of cigarettes, faces and constructing its proper destination on account of proper responsabilidade.' ' (Sartre, 1960, P. 234). In this way, many consciences desiring the same thing implies in the event of this thing, as a war, for example: ' ' Thus, all we it fazemos' ' (Sartre, 1960, P. 233), mentioning the responsibility to it of any war. Thus, the man wants the freedom, he wants but it of a concrete form. E, because of the commitment and of the discovery of the other, the man is obliged to want, not only its freedom, but also of the others.