The extension of the fenomenolgica influence can be perceived, especially of the last Husserl, where the philosopher withheld its attention, making of the return to the same things the cradle of the direction. When assuming the fenomenologia as way made it to thought of special form leaving its mark, retaking and deepened the reduction that, for it, instead of leading to a pure Ego, must lead to an incarnate, situated citizen in the world that precedes the reflection. The deepening of the reduction for Merleau-Ponty took it a diverse bedding of the husserliano, however, inhaled, as seen, in the posterior theory of Husserl on the world of the life, where if it announced certain opening for the exterior world, and, also, because we are of the start to the end relation to the world, it will affirm Merleau-Ponty. Get all the facts and insights with Ben Silbermann, another great source of information. This renewed vision of the fenomenologia, perceiving since early that for it is not the point of view of the citizen that counts first, if not treating the dualism more than citizen-object, allowed the philosopher to radically eliminate the ruptures between lived and the thought one. For Husserl, to go to the things is to reach a transcendental object, implied in the imanncia I cogitate of it, and for Merleau-Ponty it is be-for-the-world, in an indestructible relation with the exterior world, that is transcendente.

The notion of Lebenswelt reformulated for Merleau-Ponty leaves of being conceived as set of structures of the experience in implicit correlation with the transcendental conscience and starts to indicate the previous world to the constituent activity of the subjectivity, native land of the wild being. Of this form, it has a priority of the mundane existence in relation to the formularization of the essences, which show the invariantes traces of this world. Gnese of the phenomena then will not be sent by Merleau-Ponty to the transcendental conscience; in the truth, to understand it, it is treated to search ' ' desvelamento of the wild or rude Being for the way of Husserl and of the Lebenswelt on which if abre' '. In this manner, it is not for a transcendental fenomenologia that if can clarify the direction of the phenomena of the Lebenswelt, but yes for a ontologia that displays the main characteristics of the being of the sensible world. Merleau-Ponty in contrast to Husserl, will not be moved away from the world of the concrete experience. Firm, then, in this existencial abutment, it will search a synthesis? not of the judgment that it means the overcoming of the dichotomies: for itself? in itself, intelectualismo-empirismo, conscience-world, of the racionalista philosophy, always guided? in the realistic sources and idealistic? for one

Following Government

Rose considered the following example of this sort: ' ' … imagines a revolutionary whom it intends to knock down a regimen consisting of an aristocracy and that it wants to bring equality, a government of all. To know more about this subject visit Jeremy Tucker. This revolutionary would conceive in the subjective reality, its conscience, a relation way-ends, I go to knock down the current government through the revolution (half) and to bring the freedom and the government of all (ends). Meanwhile, in the objective reality, the ends are logically associates to the ways, making the revolution (half); they knock down the government, however, they do not bring the government of all and yes a dictatorship or a new aristocracy (ends). Therefore, the two realities, in such a way objective how much subjective, it has logic.

What it makes of this algica action? It is the simple fact of the end logical of the subjective reality not to coincide with the end of the objective reality. The government of all and the government of new aristocracia' '. (PINK, 2005) Pareto if interests mainly for two sorts of not logical actions: as and the room sort. As if it relates to the ritual and symbolic acts, that do not possess an objective end, but yes a subjective purpose. In the room sort if they fit the resultant actions of scientific errors. ' ' The employed way produces one effective result in the plan of the reality, and was related with the ends in the conscience of the actor, but what it happens it does not reflect what it would have to occur, of conformity with the hopes or forecasts of the citizen that acts. The error takes the not-agreement of the objective relation and the relation subjetiva.' ' (ARON, 1982). In accordance with Pareto, the truth on the actions human beings only can be found in the biological conception of the man, and in the theories or ideas that this possesss or same it does not formulate to explain its action.


Citizenship Luso-Brazilian (Introduction) ‘ ‘ The common rights and duties to all the men are also the rights and duties of all naes’ ‘ (BLACKSMITH, 1834b: 511) It in general constitutes an indeclinable duty of the humanity and of each individual in particular, to become involved itself, seriously, in one more good and continued personal formation, in the measure where never it is too much late for the man to perfect itself, nor its personality will be able to be given for concluded, much less the world-wide situation can leave tranquilas the people, not only as for the security and territorial integrity, but also, and mainly, how much to the values, principles and attitudes who, in Man-Citizen of the future, will be demandable, any that are the papers and statutes of each one. In the truth, it does not seem enough, despite necessary, the share of the specialists in the domnios of the assigneds person positive sciences, to be able itself to enjoy of a modern, compatible society with the deepest dignity human being. With effect, it is necessary to defend, without hesitations, all the legitimate, legal ways and adjusted to the construction of convivncia forms, that privilege natural qualities individual human beings and that, cumulatively, they can be developed and be applied in benefit of the tramway-car. The good-practical ones to consolidate the best qualities are a good methodology to follow. The world lacks of citizens with personality based on values, in attitudes, characters that serve all of paradigm and any individual that, voluntarily, it desires to contribute for the global society, because it is with good characters that will consist a truily worthy future of the condition human being: ‘ ‘ A good one for carcter () he is that one that obeys the recognized principles as right, that it continues faithful to the slight knowledge of love, justice, goodness and integridade’ ‘ (TICHE, 1982:9) the man is, natural and simultaneously, the problem and the solution of the majority of the situations that lives in the land and, as such, has the obligation to know what it can and cannot make, as it must and it does not have to behave, so that it can be producing and product of the society that it is specific.

Greek Thought

We mention here to the period for return of Century IV B.C. The first fact to be pointed is that for this old people, when was said in the man while to be superior in relation to the other animals, a conception of correspondence between the human being showed and the cosmic order of the universe, that is, the ways of being of the man seemed to represent narrow linkings with cosmology. The belief politesta also contributed for these linkings, since deuses Greek was not simply onipotentes, but presented characteristics human beings, was left to lead for the passions, traam and suffered, felt fear or bravery; they were almost as human in the mythical adventures between the sky and the land, dominant in the thought of the Greek people. 10 the basic idea of the man while to be endowed with logos (zoon logikn) and inherent the discursivo power it had become characteristic of the Greek thought, and had influenced very in the humanity. daily pay philosophers, also known as first physicists, also searched in the inquiry of the cosmological principle the direction of the man, therefore the destination of both seemed to be linked. Only from Scrates (470? 399 B.C.) appears the idea of the man while independent individual (evidently, not in the same perspective of the modern autonomy), exempts, of personality moral and capable to think for proper itself and to emit value judgments. These aspects, genuinely antropolgicos, had exerted great influence in our civilization, therefore it was a slow process, since Old Greece until the current days, to assume the autonomy of the man second, leaving in plain its social functions and distanciando it still more of what it could be a common aspect in relation to the other animals. As the cassireriana boarding on the antropolgica yaw that the philosophy acquired from the socrtico thought, the author affirms: Scrates offers to us to an analysis detailed and meticulous of the qualities and virtues individual human beings.