The modern theories of the learning had undone the figure of ' ' professional of ensino' ' , placing the professor, as professional of the learning. In this direction, these theories indicate new routes for the formation of the professor; she is necessary to form the searching professor as solution to keep it in continuous perfectioning and update, in order to renew and to retroalimentar education. It is necessary to find alternative exits metodologicamente systemize, so that the professor can have greater productivity in the work, beyond being able to use itself simple and adjusted instrument to the accomplishment of research. Demon (1997) affirms: ' ' Certainly, it does not have formation without information, but this is half. It is of all crucial distinguishing formative processes from other instructive ones, without causing contemptuous blemish for these, since both are importantes' '. The information are to the reach of considerable number of people, in any part of the world, with rapidity never seen in all history of the humanity, what it implies in the loss of the power of what before they were its detainers.
The dissemination of the knowledge generates the democracy and, in the measure where to more it withholds it people, better conditions have to understand the reality and to consider alternatives for a future where if alive and more better. The education has as task the challenge of the rapidity in learning and the renewal of the learned one, having to use itself of the resources of Science and the Technique so that the knowledge if becomes substance cousin and the main factor of production and exercise of the citizenship. Under this optics the profile appears of ' ' new professor' ': it must be the person who orientates of the pupil in its initial learning, in the search of ways proper formative strategies; the estimulador of its curiosity to search the knowledge, searching and looking the information most excellent; the coordinator of the reached results to contextualizar them it the reality.
Morning of Russia 20 (07) March 1910 Yesterday the sun was 21 degrees of heat in Reaumur. Over the 30 years the process of registering meteorological data, in Moscow this phenomenon was not observed. Moscow sheet 19 (06) January 1904 State of the weather. About former Bitter cold – in Moscow this winter and there is no hint. Yesterday morning, Reaumur showed the 2-degree cold at night, mercury stood at the freezing point, and late in the evening it was 3 degrees below zero.
Moscow sheet 28 (15) January 1902 Rain in January, yesterday morning Reaumur showed 2 degrees above zero. On the streets formed puddles of water, sledding became the port. Yesterday poshlel rain that lasted all night. Moscow Life on June 7 (May 25), 1904 The unprecedented weather continues hold in Moscow. From early morning until late at night a drizzling rain, the afternoon sun peeped out, which is a few minutes later it was closed by a cloud, and went to an abundant snow that fell, melted.
Reaumur morning showing 3 degrees above zero; Happy mercury was 5 degrees, to the late evening the temperature dropped to 2 degrees Celsius. These notes were full of Russian newspapers beginning of XX century. It seems that nature at that time were presented by individual weather surprises, despite the fact that it's global activities have not yet had time to her so much harm. But today, it goes on the temperature or environmental cataclysm, but on the mentioned an interesting unit of measurement of temperature – degrees Reaumur.
Through this analysis, we can observe that a series of acts is repassed to the person for the education, the society and the paper that it occupies in it. The body and its symbology, as defend Mauss, are the first instrument and the most natural object technician of the human being where the traditions of all system of the society are enrolled. (MAUSS, 1974, P. 211) In such a way, a small action or gesture can inside translate with clarity certain cultural elements learned by the individual of its community. The corporal techniques, insert thus -, in a system of symbolic assemblies that are apprehended by the individuals that compose definitive social group. ' ' The body politic a cultural subsystem, by means of which the individual creates values, cohesion and interacts with the world and outro' '. (VILLAA, 2007, P. 56) Thus, being, it is pertinent to consider that a process occurs of socialization where the culture, while instrument of control, said norms in relation to the body; norms these the one that the individual will tend to adapt it certain standards of behavior that they will become natural and common, that will be transmitted by certain factors to be considered decisive in this process, that is, for the education, when the individual insists itself that the individual learns something or for the imitation, when imitates what it considers legitimate acts. Therefore, we can consider that the factors that determine the corporal techniques as the education, the society of which we are part and the place that we occupy in the society, they are determinative with respect to the construction of the social dynamic and the local identities that if they shock, if unite, and for times, if they cross. In the analysis of the author Jose Carlos Rodrigues, the body if becomes a restricted and controlled expression for the society.
This is Incredible! Who of us can say that it never freed the exclamao of that: ' ' this is incredible! ' ' Normally who says this is wanting to demonstrate an enormous admiration regarding something. What it is extremely admirable he is ' ' incrvel' '. thus we can say that incredible it is not, necessarily, something wonderful for its beauty and exuberncia, but that where we cannot, we do not want, we do not have to believe. Incredible it is not credible, is something where it is not believed. Therefore, who says, ' ' this is incrvel' ' it is saying that it does not believe what it is to its front. The reason not to believe can in such a way be the wonder as the nonsense of the fact.
Of something ahead wonderful or nonsense, exactly for to be wonderful or nonsense, we say that we do not believe. Not for incredulity, but for the ineditismo of what if it presents in them. Thus when if in them it presents something that runs away to the normality, to the daily one, what we are accustomed, something that it is not incased in standards, that runs away to the rules, that break the conventions, is that we free the shout of that ' ' it is incredible! ' '. when saying this we are as that saying ' ' I cannot believe in what I am seeing! ' ' This incredulity comes not of the inveracidade of the fact? therefore it is fact is really? but of its inediticidade. What he is unknown, exactly for being newness, creates the sensation of improbable. Valley to remember, still, that the exclamao: ' ' this is incrvel' ' if it is similar to the position from which the philosophy is born. The philosophers say who the originante attitude of the philosophy is the astonishment.