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.
The years pass, is the life, when you think that you can now dedicate yourself to be happy your mind begins to have live memories to be able to feel happiness, moments of laughter, hugs, beautiful words, shared games, illusions, of innocence, shared dreams, respect, communication, tips and everything because unexpectedly the joy faded. Everything that you expect crumbles, everything changes without realizing, everything becomes dark and leave recognize him, you want to find him, you want him to recover and not only by it, by a selfish instinct, but by himself. Took you my being for nine months and that made that we are United for the rest of our lives by a special tie, surely color green hope. I know that he suffers, know that inside you feel disappointment with himself, but he is so proud that does not want help, prefers to deceive and thinking that since you want you can again become who he was, that since you want it may again become free and happy without having to rely on a substance, prefers thinking that he has no problem. To be a sensitive person brings many problems, he is, how having been as smart fails to be making the decision to steer his life, not wants to do and he alone is one who has to decide this. A truncated life, a life without goals, an empty life, without illusions. How many sleepless nights looking for an answer to so many questions in my head and in my heart, why, what was the moment that took that road, in what I have failed, perhaps our righteousness was actually harmful in their education, would have been better that I had consumed so that he did not and I say this because I’ve done that question at times knowing people who consume and have to its around to children than they do not.
vSofrimento is one of the things that more we have in our life, is pain that we support, is the affliction inside of in, is to be tormented of one or varies horrible things that happen in them in our life! vSofrimento is pain, hurt, revolt that if constructs inside of us, inside of one determined subject or several that happen in them in the life that in transtorna in us, in our head! vSofrimento is a very difficult feeling to support, but everything depending on the cases! vQuando our heart it reaches this suffering, for we is as if the world had finished, is without forces to fight, is a very difficult feeling of if obtaining to esplicar or to state, because each in case that it has a different feeling, that is, in cases the feeling provokes more pain, in others provokes little, one more easy to support, the other difficults, but always a little difficult to exceed! vMas when this happens, many times, until is good to learn to me to live and to give it them to me them to value many times the life that we have, and to to arrive them it to me this conclusion and when the suffering arriving in them at our body, to our heart, is not to think that alone in them it is that we suffer or that our life finished, in this in case that it is when we have to think that the people worse that we and to fight them to me for the suffering to erase themselves inside of in, and to be happy, and after being happy if this suffering to come back are not to give up in such a way for I oppose and not to leave this happiness to go although and to fight the day the day more to me each time for ours objectivos dreams/, and for ours happiness exactly that this suffering in tries to put below vSei that it is difficult to obtain to make what I wrote because, already I know some levels of suffering, almost all they perhaps, also know that it hope not to fight and to be happy but, we have that mentalizar in them that we deserve all being happy, and for this it is to go the fight and to fight the barriers that hinder in them of this! visa everything until obtaining to me to materialize them to me them that really we want, and to know to me to think in such a way them that I wrote exactly depending on the difficulty degree that this bringing in them! they vPensem in that is see if really already they had suffered asserio, and if they know the suffering degrees as I!
What I want to say? The philosophical speech capsized or seems to have if only become enlightening of terms and a one to assist of luxury of other speeches when one or another one part of the speech seems not to incase or to have the ideal floreio. It is not had as to know if it has to see with the stagnation and if to come back toward inside of itself of much of the philosophy that is said ' ' to give certo' ' that one only left of the problems of the world arguing in its symposiums and meeting and giving opinions and creating folloied disputes only in specialized magazines. Taking off few examples in Brazil as of the professor Pablo Ghiraldelli Jr and Susana de Castro between very little others we do not have philosophy appearing in the media nor for good nor for badly not being with the controversial project, and just, by the way, to try to give the last degree of responsibility to the philosophy: or if it becomes a profession as all the others and of the practical answers the society or diminishes and it disappears of time in its constellation of professors and researchers whom they write to only publish for its pairs. Without entailing some to the media, when it is only the case, and without popular penetration because it speaks of useless problems to the majority of the population clearly that seems not to import itself accurately with what it is the end of the man, but that men beat in women and reflect violence behind violence without no respect and consideration. But it does not have philosophical teses on this, therefore the Philosophy still considers bedding of thought and with captive place to ruminate everything that other sciences already had thought. Of the second half of century XX until the immense majority of the thinkers detached in the rinces of the philosophy they had today denied epteto philosopher and this has a reason.
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.