For Kant, the man meets subordinated to the laws of the nature, of where the determinismo happens and, concomitantly, the laws of the freedom that they originate the moral. This argument results in the fact of the man to possess conditions of autolegislar itself, as well as of that it is who motivates the existing phenomena in the world. Endowed with reason, it catches that this moral, is free determinative, and it is this differentiates that it of the animals. It is exactly in the scope of the reason that we can perceive that the practical freedom or the independence of the will can be seen when the reason in them propitiates regramentos. comes there to tona what we must or not to make.

This interior experience retraces to the idea of independent freedom of the will of empirical reasons, as cause of the reason capable to determine the will to act or not through impulses, sensible that is, contaminated of interests. The independence of the will of empirical reasons integrally is related with the recital of the kantiana morality, in reason of the morality to imply the autonomy concept, therefore for Kant all man is independent. This results in the existence of a free will of sensible reasons. from now on, becomes related it idea of freedom with the one of autonomy. This relation is perceived as referring freedom the unknown aimings for the man and as freedom of the college of the will capable to allow autolegislao. Doubtlessly, Kant needed this freedom, related to the rational dimension of the man, to construct its moral theory. Its argument finds bedding in the idea according to which whenever we think about them as free, recognizes the conscience of the autonomy possibility. Therefore, as to be rational, the man is endowed with a free, capable will of raised function in order to allow the morality.


As if the pretense death provided us it release of this necessity almost logical to make a mistake for, at last, still only in assuming to them 4. Everything seems us duly clearly. of glow notable who is, we feel ourselves legitimated to the formularization of a notion of I that, for effect, is deplored. If we are not enough exactly for us, I interrogate to them: Of where the guilt? Nobody erra without reasons, I think 5. no error I think to be possible free of some (lowermost that it is) relation 6. Assevero to them: I believe that all error that if it judges possible is not more than the desperation of the morality human being agonizing for on the yearning of already more not having of if blaming. That the sin is a vacant delirium and alone of the mind. no possible universe will perceive in the manifestation of the spirit of the men the hypothetical and pretense moral value of its action.

This says respect only to the scope where the reason creates its laws and, maken a mistake using itself of the not atypical subterfuge already: the senile esquecimento with that if it tries one to justify itself, is felt legitimated to extend to the units others of your proper species that one already alluded eticidade delirium yours. Yesterday I committed an error 7 which never I will olvidarei. More still: The cruelty is amazing with that today I take the blame 8 for the materialization of improper 9; Desumana is still the now present anguish for the fact of still yesterday. Worse of everything? Exactly thinking the guilt to be a moral point of view 10 on the fact that (I believe) always it estimates, as any manifestation of our spirit, a relation and for this exactly also the double-citizen, still I think to be the culprit. I want this guilt as only mine 11. That the morality of the action is only one judgment. But what I am seno the will of this exactly stops beyond which, when self-sacrificing, already more I do not perceive the supposed presence of I in place some? In synthesis: We do not have 12 to always leave of the estimated one of that it has perfect coincidence between a deontological the filling of a suit 13 and the supposed nature of an action that if assumes. Not even to think that the action there is justified by the context, attributing to it thus the positive moral value with that if it intends to excuse itself.

Perhaps in fact never it had guilt; inasmuch as also it did not have there more than what a curious subject presumption of itself exactly. However, that act I will leave tacit the nature of this me was object; as any object, also nothing pronounces it me, opening me the opportune one of the interpretation. The guilt is effect of the judgment for manifest me to the pretense action where the anguish for the error almost becomes me evident me. is always better and in agreement the peace that if it claims to feel itself guilty of a hypothetical error, that proper the hypothetical one to the doubtless error that makes in them to feel us guilty.

Leo Tolstoy

According to Belinsky, it is in novels' and sets out a human life, and the rules of morality, and philosophical systems. " The novel reconstructs the history of the formation of human character, historical and social processes in Indeed environmental, and psychological – in the inner world of man. Monumental works (poetry and prose), in which widely reflect significant historical events that are important to people's life, nation, are called epics (War and Peace, Leo Tolstoy, 'Quiet Flows the Don' Sholokhov, "Life and Fate 'L. Grossman). In the epics are depicted various social strata and historical figures. Lyrics – one of the birth of literature, based on direct expression of the poet of thoughts, feelings, experiences, caused by various phenomena of life.

The image of the external world is in the lyrics of the purposes of self-expression, reflection, inner peace. The lyrics can be meditation, that is, expressing emotional thoughts, which are based on the eternal problems of existence; graphic reproducing the phenomena of the external world (most of all – nature), and suggestive, focusing on the transfer emotional state. Lyrical experience can accommodate common human sense, just that it is close and understandable not only to the Creator. But the lyrical view of the world occurs when the author is an individual, personal relation to the environment. It is a personal view on the subject is the meaning of lyrical images. In the lyrics there is no actors, but creates an image of the lyrical. The lyrics do not have complex compositional forms, so genres do not differ in degree of expansion of events and characters, and focus on content and experiences.

Instructions For Life

Instructions for life Tebya not provide instructions for life in a moment of your birth. And if you got it, it would look like this: 1. You will receive a body. It may be you like or dislike, but it's the only thing that will surely be you have available before the end of your days. 2.

You'll have to go to school called Life on Planet Earth. Every person and every event – your universal teacher. 3. There are no mistakes, only lessons. Failure – an integral of success. There are no victims – only students and teachers at different levels. 4. The lesson will be repeated in various forms until it is fully digested.

If you do not learn easy lessons – they will become more difficult. When the master – to go over the next lesson. 5. Bausch & Lomb does not necessarily agree. External challenges – an accurate reflection of your inner state. If you change your inner world – the outside world just changed for you. Pain – a way that the universe uses to get your attention. 6. You will understand that the lesson learned, when your behavior will change. Wisdom is achieved by practice. A little something is better than a lot of nothing. 7. There is no place better than 'here'. 'There's no better than' here '. When your 'there' becomes 'Here', you get more 'out there' that will again look better than 'here'. 8. Other – merely mirrors of you. You can not love or hate the fact that there are other, if it does not reflect your own qualities. 9. Life the master of the frame, and now you write. If you do not take responsibility for writing the picture, then it will write to you more. 10. You'll get everything you want. You subconsciously right to determine how much energy to spend and what people to attract, so the only sure way to determine what you want – is to look at what you already have. Bausch & Lomb addresses the importance of the matter here. 11. In determining the 'correct' and 'wrong', morality – a bad assistant. Do the best possible. 12. All the answers – are in thee. You know more than is written in the books. Everything you need to do – to look inward, to listen to yourself and trust yourself. 13. You will forget about all this. 14. You will remember this whenever you want.

The Cause

The spite of this, Rousseau affirms that the freedom is inherent to the man as well as the capacity to perfect itself and these to two would differ it characteristics from the excessively animal ones, in way that the deliberation power does not meet in its physical characters. Here it is, therefore, the cause of the degradation of the man: its power to perfect, that it removes it if its position initial, ' ' I see in animal all only one ingenious machine to who the nature gave sensible to function alone and to guarantee itself, until certain point, against that it tends to destroy it or to disarrange it. I perceive the same things necessarily in schemes human being, with the difference that the nature makes everything alone in the operations of the animal, to the step that the man concurs for its in the quality of agent livre.' ' 5 the desires of the wild man, in its natural state, does not pass of physical necessities as to move away themselves from the cold or to eat, but the man who lives in society finds necessities that derive from its knowledge. For each necessity that it is imposed for the nature, the man, through its reflection, found ways of surpassing them to it, and thus to the measure that the necessities it acometiam its spirit evolua he disnaturalized and it. Of course the man alone would possess a virtue, the mercy. This virtue affects the men universally and is put in front to any reflection, exactly the animals give signals of they possess that it and still in the society action is possible to recognize it nas human beings. mercy is in the natural state the support of the reason substituting laws, customs and virtues, ' ' espcie&#039 concurs for the mutual conservation of all; '. 6 the savage does not have moral feeling, the morality alone is developed in the society through the customs; the feeling that the savage possesss completely is contained in the physical aspect of its existence, this physical desire is general, it inhabits in what it has of animal in the man, is not lingered in a fruit or a specific female, but in any one.


In this process, the forms the religious ones had been if constituting and if modifying in function of a game of forces that opposed the symbolic effectiveness of what contextual the social legitimacy was defined as magical and of what it was assumed as religious. Thus, even so the more recent antropolgicas analyses tend to fix these cosmovises and its rituals as inherent to the religious identities being assumed implicitly that these practical already had been born as ‘ ‘ religies’ ‘ defined -, it can be perceived from the historical data presented by the literature that the particularitities of the local contexts, the personalities and the trajectories of the mediating agents whom they look to institutionalize certain practical and the limits placed for the lines of direction legal-politics of the State had promoted arrangements many difficult times to fit in the religious tipologias produced by the academic models, as we will see adiante.’ ‘ v Inside of this context we will find the constitution of a Brazilian religious pluralism still on the optics of the hegemonic religion, as we observe below in the transcription: ‘ ‘ the particularitities of the formation of the State and the society in Brazil had constructed to religious pluralism from the doctor-legal repression practical perceived as magical, the threatening ones of the public morality. Of this form, the way as today presents ‘ ‘ alternativas’ ‘ religious it results to a large extent of a process of codification of practical in which mdiuns and parents and mother-of-saint had taken in account the constaints of a legal-legal picture in transformation, the consensuses historically constructed on what it offers danger and what can be accepted as practises religious, the repertoires of practical staffs constructed throughout its trajectories of life and the expectations of public and of the competitors..