Ensinar Kardec Man

It constantly announced to be needing employed working in its farm, but the majority of the people was demonstrated little made use to work in farms in that region. They feared the horrorosas storms that literally swept the farms, causing estragos in the plantations and the local constructions. The search for new used was constant and the refusals that the farmer also received. Certain day, however, a man of stature low, lean, to half age, if approached to the farmer asking: He is looking farmer to you? In reply, the farmer asked then: You are a good farmer? Well ….. I can sleep while the winds blow, I answered the small man …… Although confused with the reply, the farmer, needed new employees, he contracted it. Throughout the first months the man worked well around of the farm, remaining itself busy since the dawn until the one for of the sun, leaving the sufficiently satisfied farmer with the result of its work.

Then, in a cold night, the wind uivou noisily. Scared, the farmer jumped of the bed, grasped a lampio and ran until the lodging of the employees. He shook the small man and he cried out: He raises! A storm is arriving very quickly! We need to moor everything so that the things are not dragged! For the surprise of the farmer, the small man looked at the farmer calmly and said with firm voice: Not Sir! I spoke to it: I can sleep while the winds blow. Infuriated with the reply, the farmer felt itself attemped to fire the small man immediately, however she was necessary to hurry the actions at that moment and to prepare the place for the storm that quickly advanced. He would deal with the employee later. However, when covering the farm, for its amazement, it discovered that all the haystacks were covered with canvas, firmly imprisoned to the ground; the cattle well was protected in the granary, the chickens in the fisheries and all the doors were very well stopped, well closed windows insurances.

Everything very moored well; it swims could be dragged. It was then that the farmer understood, finally, what its employee wanted to say ….. It returned for its bed and it came back to sleep tranquilamente, while the wind blew fort there is. When in we find them well prepared physical and spiritual, it does not have nothing to fear. We can continue sleeping calm while the strong winds blow in our lives!

The Exterior

Therefore context of blackout social overwhelming is element fundamental and concrete historical that characterizes the society contemporary, ahead of this valley to say that it disables the ethical accomplishment human being, I share of meaning aristotelian of whom this practical capacity of living with straightness is entirely dependent of the context where the individual lives, however is not reasonable to ahead reprehend severely the individual of an absent position of ethics, therefore the context of clear oppression does not make possible it to develop this practical reason so longed for. In this context the quarrel around happiness is pertinent. I defend that currently viable it does not have to the alienation conditions which I related to me, however is important to emphasize that the happiness must widely be longed for, therefore to glimpse the impossibility of reach of the happiness, becomes in fact impossible.To the step that depends exclusively on the oppressed classroom so that if they can materialize the essential virtues in the society contemporary that are: mutual respect, justice, equality and freedom that must be comungados socially and not in the individual scope, beyond that they are interdependent in its application and they condition it rational life (I free of the blackout) so that thus they are effective medium. In this direction it was that I considered myself to analyze the thematic one contextualizando with the concept that we share of ethics. One becomes certain that the ethics definition encloses the capacity of independent free action and of the individual, consists essentially of affirming that it implies in a decision process. However, if to leave of this estimated fulfills to us to asseverar that this freedom implies responsibility on the exterior sphere of our actions, and in result of this responsibility drift it force coactive psychic or social for the actions that wound the accepted values morally.

Martins Sources Liberal

The liberal one is that one that considers the cruelty the worse thing that we can make. But it does not have argumentativa reply to thus convince somebody to be. For Rorty, the majority of the not-intellectuals still has some form of religious faith and/or iluminista rationalism. Thus, the ironista is perceived as avesso the democracy, the life in society. In its liberal utopia, solidarity human being would be an objective to be reached not for the investigation, but for the imagination, to see, for example, strange people as similar sofredores. This bigger sensitivity becomes more difficult to keep out of society for the thought the different people of us. For Rorty, this process of ‘ ‘ sensibilizao’ ‘ it is not a task for the theory, but a queto of ‘ ‘ olhar’ ‘ at great length the unknown people and to redescrever who we are we ourselves.

With respect to in such a way, it points with respect to sorts as journalism, cinema, television and, mainly, the romance, in the place of the sermon and the treat one, as main vehicles of moral change and progress. It is a yaw against the theory and in favor of the narrative. Assuming the contingency of the language, the multiple vocabularies, giving up if searching a metavocabulrio that could accumulate of stocks all the others, all the ways to judge and to feel. To use the imagination to create new forms of if living, instead of trying the convergence for an existing truth already. A philosophy that abandons its pretensions of transcendental or ontolgica recital and is left to see as practical rhetoric of mediation, engaged in the promotion of a culture ‘ ‘ liberal’ ‘ , a culture where the description of what he is ‘ ‘ we, humanos’ ‘ it can and it must changed itself continuously, including each time more social practical forms of life and.The reduction of the cruelty is the objective of this practical cultural, that assumes its contingency and its absence of ‘ ‘ fundamento’ ‘ in a ontolgica idea of ‘ ‘ humano’ ‘.A time that ‘ ‘ humano’ ‘ it is what the community defines for its intentions, to include each time more exemplary in this category is bigger task of the liberal politics of the intellectual philosopher, as well as of the romancista, the literary critic and the anthropologist. It is not possible to the philosopher to intend any epistmico privilege for the performance of this task.

In contrast, it is, frequently, the least quoted to play it well, a time that not if dirige with priority to the imagination and the feeling of identity of the individuals of the community. In this perspective, ‘ ‘ objetividade’ ‘it is a enganoso name, invented for ingenuous realists in epistemologia and ethics, persecutors of an independent universality of the practical human beings. Rorty considers to substitute ‘ ‘ objetividade’ ‘ for ‘ ‘ solidariedade’ ‘ , that is, for the intersubjetivo agreement, always limited, contingent and historical. The pragmatista conceives the epistmico and moral universe not as established in independent objective realities, but as joint of practical cooperatives of construction of beliefs, desires and feelings.It does not have as to speak of objetividade it stops beyond these practical. BIBLIOGRAPHY RORTY, Richard. Contingency, irony and solidarity.

Average Age

It is mesmoplausvel that to such had motivated it questions, even so has not left in seusescritos a systematic and definitive reply. This aspect of its workmanship acaboudando edge the multiple interpretations. Treating experimental science and ocapitalismo as the main axle to values of modernity, on the other hand, and rational areligio and its teodicias as the valorativa matrix of ‘ ‘ Mdia age; ‘ of ‘ ‘ tradio’ ‘ interpretation, had read Weber understanding that, for it, in this direction, had a profundaoposio, typical of the Iluminismo, between faith and reason; epgonos of one outracorrente, more recently, maneiraessencialmente interpret the workmanship of Weber of a distinct e, at least, not less reasonable. Although partidrioinequvoco of science, for such chain the workmanship of Weber does not establish absolute umaoposio between the religious rationalism and the scientific rationalism, but, very differently, admits a scale of gradual differentiation of umapara the other. is therefore that, the spite of its partidarismo in favorda science, Weber felt safe to affirm that ' ' but one delgadssimo fiode hair separates faith of cincia' '.

For the eyes of this chain, if cinciamoderna the service of the capitalism and the same capitalism celebrate both the vitriado scientific rationalism on the religious rationalism, this do not make deambos an opposition. One is not the opposite of the other. The workmanship of today seno in a period subsequent to modernity, pelomenos in one more ripened reflexivamente in relation to its problemascentrais -, abstracting from all shout and order of war against the Average Age, without the subtility of this revenge that if express in ‘ ‘ castigos’ ‘ existence queterminou left; of our time, for our time, it does not matter to proclaim to ereafirmar the modern newness on the medieval caducity: it imports maisreavaliar and to look for with suspicion in the modern if not fomosenganados the beddings of, to look for what in them still it persists of old, of medieval, detradicional, and same what only thanks to this it can blossom.