The Demiurge does not create not even it cries or the substance of which the world is constituted, therefore it preexists to the world. Follow others, such as Dalton Caldwell, and add to your knowledge base. Thus, the Demiurge is ' ' plasmador' ' or ' ' artfice' ' of the world and not its creator. But, he still has Deuses created by the Demiurge, are also the astros, known as intelligent and livened up. 3 _ IT IS A MYTH? Already we evidence that the philosophy was born as release of the logos in relation to ' ' mito' ' to the fancy. The school of Heidegger thought to represent the myth the expression most authentic of the platonic thought. In fact, the logos catch the being, but not it life; thus, the myth came to collaborate accurately for the application of the life, that logos did not have conditions to catch. But the truth inhabits in the half term. Plato starts to attribute value to the myth from the moment where it starts to value some basic teses of the orfismo, together with religious aspects of proper thought sweats.

For Plato, more than what fancy expression, the myth is belief and faith expression. In the truth, in many dialogues, from the Grgias, the philosophy of relative Plato the certain subjects if configures as rationalizing faith: the myth looks clarificao in the logos and the logos ones search contemplation in the myth. Synthesis, when arriving the reason at the extreme limits of its possibilities, Plato trusts to the force of the myth the task to surpass this limit intuitivamente, raising the spirit to a vision or, at least, a tension transcendente. Moreover, it matters to observe that, the myth of that Plato if serves methodically, in essence, is different of the daily pay-philosophical myth, that not yet knew the logos. One is not only about a myth that, as it said, constitutes more expression of faith of what it haunt fantastic, but also of a myth that does not subordinate the logos itself, but functions as stimulaton for it, fecundando it in the direction previously explained.

E our loved native land, idolatrada, saves! oh! – really who is saved will be able – that sadness, will be able then to start to lead ranking world-wide of the legalization of the greater of the nonsenses, therefore none another country of the world, until the moment, took the lamentable decision of descriminalizar the use of any narcotic. (Source: Elon Musk). is clearly that, then the same rights for the vitiated ones to crack will start to appear other walks demanding, ectasy, opium and as much more. why not? For just and the certainty, who knows, therefore all are equal before the law. You the writing there, article 5. I attended an interview in the television in which a youngster, in favor of the descriminalizao of marijuana, argued the importance of the use of the grass in the medicine, and also alleged to be same of the great efficiency in the treatment of some patologias, cancer, what it would be plus a reason so that he is set free its use. Only that, obviously it is not for these ends that our current transviada and unprepared youth is fighting for a habeas corpus for the unhappy harmful grass, but yes for its use in the same charuto! For smoke leaving the nostrils bleeding, wounds, of disoriented young and without route, with the damaged neurons, despaired walking for the death in a road without return, in a true collective masochism, since they themselves will have chosen this way. But still we believe that this aberration will not have the endorsement of the Law. We trust common-sense of its representatives.

We trust the seriousness and in the authority of ours we meritssimos judges of the Supreme Federal Court. However, where they are the powerful voices of our religious representatives? Where they are the voices of the parents and mothers of the young Brazilians, of the parents of as many lost children for the drugs? She arrives of silence! We also go mobilizing in them and leaving for the streets protesting against the legalization of this aberration, in a country where not yet she was herself capable to eradicate annihilating alcoholism and the tobaccoism of lives and homes, therefore you are welcome she advances if to envidar useless efforts I ruin to subject it provoked for the drugs. They have are that to be fought, to be eradicated, and be never set free! It will be that the walks of young misadjusted and vitiated crying out for the streets, showing bands with idiotic phrases, cry out higher? Not! We also go to botar the mouth in the world and to say not to this madness, to ask for to the controllers of the country to open the eyes and not, such which Pilatos, simply to wash the hands, leaving that the evil destroys our young. Posterior houses of recovery and other alternatives for treat them, are measured almost inaccessible, carssimas and useless. Magistrates and jurists, remember of that thousands of young exist that, with its assent, will be able to dive in the abyss of the drugs. For the love of God, they do not sign the sentence of death of its proper children, grandsons and greats-grandson, nor of mine! Jnia – 2011

It searched clear and valid answers universally, but it believed that these answers could not be searched empirically? as they said the sofistas. They would have of being found in the reason. Thus, the bases of the truth and the virtuous behavior must be searched in our conscience. The man would need, first, to know it exactly itself (Cabral, 2006). He developed a method of search of the truth divided at two moments: irony and maiutica. For the irony it was recognized proper ignorance, and for the maiutica it could conceive proper ideas. This method was applied by means of dialogues in the squares of Atenas, of where it questioned the politics and the moral of there (Nunes, 1986). As punishment for having vexado the powerful ones in these dialogues carried through in the squares of Atenas, it was condemned to the death for the ingestion of cicuta (Bergman, 2004).

2.3PLATO Son of Athenian rich parents, was pupil notable of Scrates and suffered a great disillusion when its teacher was condemned to the ingestion of cicuta (Nunes, 1986). Its philosophical research, even so come back toward a practical and moral reality, if did not limit to the antropolgico field, as Scrates, but also the Metaphysical and cosmological field was extended to it (Cabral, 2006). To the forty years of age it established the Academy, where it conceived the Theory of Ideas. In accordance with Plato, the substance? Real? of the universe they are what it called of forms (ideas), and not it particular and physical manifestation ahead of our directions. These ideas would exist in a superior world, to the part of the perception human being (World of the Ideas, or Ideal). What we perceive by means of the five sensible ones it would be only the imperfect copy of these Ideas (Bergman, 2004). To demonstrate the acquisition of knowledge, it wrote the alegoria of the cave, in its book? The Republic.

Exactly the chapter on ' ' Internal reconstruction of Right: The System of the Direitos' '. Initiating this reflection for the Human Rights and the tradition occidental person, in the description-structural perspective, approaching later, in the philosophical scope of the subject, the idea of as to think the Rights of the Man, passing, quickly, for one brief invocation on the Right and Justice. Finally, to center this intellectual and philosophical effort in the system of rights of Habermas. He will matter, since already, to allude, despite superficially, to the system of values: he wants in the Constitution of the Republic; he wants in the Law in principal of the Educative System wants, finally, in the proper Universal Declaration of the Human Rights. In terms of national and international legal instruments, them they seem than enough more, thus had the good-will fulfilling of them, exactly continuing to reflectir on the operationalization and the effectiveness of the same ones. Sociologists, jurists, philosophers among others, continue producing the most diverse interpretations, analyzing the aspects that could be improved, nominated, the instruments for an efficient justice on that, reiteradamente they violate rights basic: the international court of the Human Rights, with universal jurisdiction; half to make to fulfill its decisions (because for more theories that if elaborate, for systems ' ' perfeitos' ' that they are created, the non-observance of the Human Rights, still is a sad reality. The Report of the International Amnistia of 2007 is seen, where if it mentions that about 80 countries not yet they fulfill, integrally, those rights). Parallel to the International Court of Human Rights the one that already became reference, seems inevitable that in all the countries, if endow the systems with public education and private with one disciplines obligator, given in all the education degrees, for professors with formation in social sciences and human beings, manifestly sensetized for the Human Rights. .

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.