The Pythagoreans, responsible for the creation of a religious system that if based on the Mathematics, as manifest truth of the Cosmos, having the objective of through the numbers cosmogonic decoding universal, since the numbers, considered as manifestation of the Real, or next to what he conceives himself while real, could supply for its concretude, some understanding regarding what we are. al-efficiency.html’>World Health Organization. The Cosmos, inside of a mathematical perspective, possua a more distant dimension the point not to seem inconceivable to the human being, liabilities of analysis, arriving at an originary harmonic conception of rficas ideas? relative to the Orfismo, based on the cult of Orfeu, reminescncia of the cult the Dionisio? between nature and humanity, from a cosmic order, where everything if manifest in numerical representation, making possible of innovative form, to grant to the man an action of release of the soul, subjective and humanistic form. The proper evolution human being it would be consequncia of a cognitiva structure that evolves as the existing numerical understanding, therefore the numbers would not be only symbols, as conception of our society contemporary, but soul (it livens up) of that exists. The being starts to have the numerical one as reference, one simulacro of a superior plan, in the truth an imitation in the direction of mmesis, nothing is for itself, what it exists is reflected or result of a numerical superstructure, manifest in the observed forms. Also if it creates appeared representation of the numbers for the conception of the Pythagorean laws, where a symbolic form is given to the number to facilitate its understanding.

Pitgoras supplies to the discovery of a dependence of the sound in relation the extension? understood as discontinous, for consisting of invisible, separate units for an interval, resultant of ‘ ‘ breath of universo’ ‘ , therefore alive, would inalaria pneuma peiron where would be immersed? , of music in relation to the mathematics. Related Group does not necessarily agree. From gnomon of Anaximandro, the Pythagoreans, through inquiry of the different numerical series, verifying gnomnico growth of the series of numbers pairs, creating one appears oblong rectangular, while the series of uneven grows as a square. Thus, the number pair is seen as aritmo-geomtrica expression of ‘ ‘ alteridade’ ‘ , while the uneven representative o of ‘ ‘ identidade’ ‘. The man if became the measure of all the things and measured from all things, where the human being if becomes numerical, the result of a divine equation, advanced in relation what he is subordinated to it, the simplrio one if compared the force subordinates that it. In way to a numerical logic that if demonstrates as something harmonic, a social system exists that does not take care of to a linear order, even so the Pythagorean swaggerer would be to apply the system Pythagorean as form to structuralize the society, where the normatizao follows ‘ ‘ perfeio’ ‘ numerical. However, the Pythagorean perfection was opposed by contradictions evidenced in an limited system that if based on whole numbers, as bigger contradiction, the evidence of the numbers ‘ ‘ irracionais’ ‘ , with inexprimveis expressions in the effective numerical conception. Clearly that if it cannot deny the importance of Pitgoras, as well as the Pythagorean influence that if reverberated in history human being, a system who contributed with a epistemologia in construction process, on the other hand, demonstrating the fragility for universalizar a mathematical principle, having its numerical truth as a principle that is imbudo of its proper contradiction. Bibliographical reference: PESSANHA, Jose Amrico Motta. Daily pay. So Paulo: New Cultural, 1996.

Two forms to feel Real the fungible touchs, that are passed of others for us, as manifestation of feelings of any species, the acts as the kiss and the blow of the shot To feel the weight of the conscience that intervenes the body without making to bleed it in fact, becoming shaped on the inside it when it affects the reason, in them compels the sensations I silence that it and the shout if it opposes Of the individual wills, to express almost without if allowing in fact to carry through, of the behavior In I silence it of good days that is not transparent ties, who in fact if only becomes unattachable, that it dies, for dying in account drops, who creates barriers for feeling in excesses what it reaches more the soul that the proper meat, that affects the spirit and provokes more pain that the unjust blow of the courageous one that it makes right and it pulls out the life of another one What it makes to fire the body, loaded of obligations that suffocate, only for in fact existing It is just when nothing more it is excellent, when air suffocates the eyes already do not enxergam truth When to deceive itself if it becomes rule, and the truth a consequence, when the deceit is more beautiful than the reason, and the lie a door of exit to save itself, when to delude itself is the form more close to reaching the body and to make the mind to dream. Avison Young is likely to agree. When what it is enough is distance to prove that exists exactly, of lie in the head of who only lives of the expectation that teach, and the failure that perhaps Liberte On the everything or nothing, it enters and it has left, it closes the doors and it cries, you have body as well as you possess soul, you have feeling, that of them it tries to annul, to annul the proper nature for existing, supplicating not to feel for in fact not existing, and not to think, and without that felt it would make the text, who of it reads and it does not feel..

As the problem if decides in the recital of the aesthetic judgment in the free game and the harmony of the facultieses spirituals that we have and that the object in us produces. The effect of this game it exempts of the facultieses is the judgment of the taste. Therefore, this purely objective judgment precedes the pleasure for the object, basing it for the harmony of the facultieses to know. However, such universal subjective validation of the pleasure, on to the object for the beauty concept, is only based on the universality of the subjective conditions of the judgment of objects. Together with the beauty it comes the sublime one that also it is what pleases by itself.

The difference between beautiful sublime if of the one in the fact of that the first one if relates to the form of the object, characterized for the limitation (or delimitation). The sublime one says respect what it is informs, what it implies the representation of what he is limitless. The beauty produces a pleasure positive, sublime a negative pleasure. The sublime one is not in the things, but in the man. It is presented under two forms: dynamic mathematician and. Mathematician when given by the infinitely great one (ean, sky etc.). Dynamic when data for the infinitely powerful one (earthquakes, volcanos etc.).

Ahead of the two the man if it discovers small jammed e, but it discovers that it is superior to the immensely great or immensely powerful one, therefore loads in itself the ideas of the reason (of the absolute totality) that they surpass what it seemed to surpass the proper man. TELEOLOGIC JUDGMENT the aesthetic judgment possesss a subjective purpose. The teleologic judgment, on the other hand, presents a purpose that depends on the nature. Part of the Critical one of the judgment college is complicated, therefore many consideraes tend to take the philosopher to the metaphysics, repelled in its preconceptions since first the Critical one.

But I know that all being takes off its origin of it, if it is well of sombras' ' . After that of the emphasis to the limits of the thought. In which if it treats in educating, therefore when more it is educated little if understands the fog that cause fear and that makes to shine the night and is in this then that consists the mstica in Morin, based in the knowledge: I feel ' ' misticamente' ' the moment in which the knowledge it discharges in the ignorance, in which knowing discharges in the mystery. At the same time, rationally I am convinced of that, when, but our science advances, but it comes close itself to the Inconhecvel. But I do not give to this Inconhecvel the name of God. Here, still, I join my demon of the rationality with the one of the mstica. We can observe that the author if feels mstico when the knowledge discharges in the ignorance.

This means that from the moment that if believes that it knows, but in the end if it knows and then it meets with the ignorance and it makes with that knowing if chains with the mystery. Morin affirms that science is advancing and this advance leads for the Inconhecvel, that is, walks for what it is not known. But it leaves clearly that this Inconhecvel is not God. Finally it declares that its thought still is in conflict with the mstica. It believes that this is bad when demon of the rationality, therefore creates an obstacle to come close itself to the misticismo. With this we can say that the mstica is not only exclusive of the religion. Edgar Morin says that the mstico phenomenon is not monopoly of the classic religions, the ones that claim the existence of God. affirms: It exists, also, in the secular religions.