It wants to be able to place inside of the conscience of each one, what it is to live and what it is to be dead. It wants to be able to make the people to live deeply a so ODD moment of living the day the day without as much manipulation of parties that does not have necessities to live itself better. It wants to be able to pass what I feel seeing the people if dislocating from its apostates now to go to travel, according to its thoughts ‘ ‘ Santa’ week; ‘ it is a moment of airspace of stresses day to day, therefore they had transformed into holidays and nobody works, closes the commerce, all amalgam in function of hallucination amusement, where what it predominates it is the drunkenness and all the types of vices that to the ending of Astana we only feel the increase of pain and the desperation for as many innumerable tragedies. I want to be able to lower a decree, where he clarified that Passover is, a moment of our day the day, therefore we live this ticket of one day for the other, with a night in the way all, the days, and that our Master never wanted that we separated as ‘ ‘ those days especial’ ‘ , because every day they are special to live being born of new, together with the SUN, that in them illuminates in all the mornings, without no resentment, no hurt and mainly without revenge.
Is this true Passover that we would have to live every day, being born of new. I want, to be able to make the people to understand that its moments of leisure live, I have fun myself, more they dedicate the virtue and they forget the vices to it. We go congregating in them to commemorate the day of that they had abdicated the vice, the revenge, the hatred, the violence and thus we could proclaim a homage to who truily in them it left as many examples and it is our more sublime model of LOVE and resignation, all the apegos for this world of as many temptations caused for as much, that do not obtain to leave the darkness, or only want to rescue pain not to accept the beings so mpios that still they look e, lost do not want to be destruirem alone. I want, to be able to live deeply a Passover every day, making of the words said for ours loved Master: ‘ ‘ You make this in memory of mim’ ‘. I ask? where it is the memory OF It?
The above-mentioned theoretical ranks evidence the importance of the habermasiana theory in the pedagogical relations, that is, in the educative action given in the classroom between professor and pupil. Martini (2000) understands that educative the action necessary to value all the aspects articulated in the educational system for the formation human being, understanding this formation from the communicative rationality. One expects that the professor if disponibilize to learn constantly, day-by-day with its pertaining to school work, interacting with its pupils, trying, dialoguing, creating, guiding. Practical pedagogical, the conscientious one, it is based on theory and she is legitimated for reflected social values that express the collective behavior bringing in the form to think and to act in the constitution of the culture, of the social knowledge. Habermans (1988) affirms that the social knowledge results of a controlled dismount of the idealizaes in function of the complexity of the lived world. It emphasizes, still, that the speech by itself does not guarantee institucional conditions, material, social and personal necessary the participation in the discursividade, therefore it has that to contemplate the participation will.
Bauell (2000, P. 97-98) perceives that the theory of the communicative action allows to absorb the necessity of real contexts of the reason being withheld its critical intention, therefore considers that the rationality is potential of the language and being thus, ' ' it is a determined function of practical social' '. However, express that has distortions in the discursividade of the lived traditions that they need to be clarified through problematizaes that allow to mediate social learning narrowing the argument of speak daily. Boufleuer (2000, P. 93) affirms the existence of ' ' directed basic attitude to entendimento' ' what conota the distanciamento between practical theory and, what means difficulty in the experience accomplishes of discursividade. However, the exploitation of the fticas chances of symmetrical participation in the interactions is, in agreement Dallera (2000) to make possible nip between these polar regions.
You watched the movie "The crisis of middle age", directed by Garik Sukachev, starring himself and ? Once again, looking at this wonderful movie, I decided to write this article, this topic and close to me because I just on the threshold of middle age. So let's begin. What is the cause of the crisis of middle age? The main reason is that the man starts to analyze the past and think about the future. This in itself is not bad, but too many of these thinking leads to a sense of the collapse of progress. Reflections appear on the age, that life is short, time is running out. If the man is too early to become a parent, you have grown up to this time the children make even more acute sense its not the young of the year.
In conjunction with the thoughts of their real or invented forms of insolvency is a truly volatile mix. And then it begins the feverish attempts to prove to people that this is not true that youth is still under It attempts to change the situation, changing everything. All these women throwing well acquainted firsthand. Only such a crisis occurs in a woman long before the male, about 30 years. In general, the symptoms are nearly the same, but if a man prevailing ideas about their solvency and achievements, a woman is more concerned with leaving young. Nevertheless, the woman also suffered from unrealized, is looking for ways to express themselves, it suffers from a lack of family favorite rights.
School of Frankfurt is the name given to the German group of thinkers of the Institute of Social Research of Frankfurt, appeared in the decade of 1920. Amongst its main representatives, we can detach Walter Benjamin, Herbert Marcuse, Jurgem Habermas, Theodor Adorno and Max Horkheimer. Of particular form, the objective is mainly lingers in the thought developed for these two last philosophers. Certainly it has great differences between these authors in the thought form. However, a common point can be identified: the concern to study the most diverse aspects of the social life, composing a critical theory of the society as a whole. Leaving of the marxist theory, the studies had been concentrated in the analysis of the mass society. Such definition looks for to characterize the society contemporary, in which the technological advance appropriate and is placed the service of the capitalist logic, pautando itself in the consumption and the diversion as forms to guarantee the dilution of social problems. Thus, in accordance with Horkheimer and Adorno, the iluminismo, that looked to the emancipation of the individuals and the progress of the society, caused the cooling in the dynamics of social domination, now pautada in the development technological-industrial.
For Horkheimer, the problem was in the reason controller and instrument. By the way, for the two thinkers, the iluminismo stimulated the sprouting of this dynamics. Moreover everything, Horkheimer and Adorno denounce the desencantamento of the world, the disfigurement of the individual consciences and the assimilation of the individuals to the dominant social system. In other words, they denounce the death of the critical reason. As he is proper of the thought contemporary, the philosophers of the School of Frankfurt left to be transparent a pessimism in relation to the transformation possibility. This if guideline mainly in the absence of revolutionary conscience, generated for the alienation promoted for the cultural industry.
The fact is that the theory is a closed model, finished, not allowing no type of complementation. A hypothesis, in contrast, is an opened, always unfinished system and allowing alterations. On this conceptualization HOHLFELDT (2008) it affirms that: Thus, to a hypothesis if it cannot never add an adjective that characterizes an imperfection: a hypothesis is always an experience, a to be proven way and that, if eventually not to give certain in that one specific situation, does not invalidate the theoretical perspective necessarily (p.189). Amongst some implications of the agendamento hypothesis, HOHLFELDT detaches: ) The continuous flow of information; b) The medias, for consequence, influence on the not short-term receiver, as good part of the old theories estimated, but yes the medium and long run and c) the medias, even so are not capable to impose what to think about relation to one definitive subject, are capable of, the medium and long run, to influence on what to think and to speak, what as Hohlfeldt motivates the baptism of this hypothesis of work. In my opinion, these inherent implications to the agendamento detached by it, corroborate what WOLF (2003) called Study of the effect in the long run, that is, the effect of the notice in the construction of the social reality are felt by the addressees in the long run.
This hypothesis was established in form of research for Maswell E. McCombs and Donald L. Shaw in the end of the decade of 1960. It became the central formularization for a study in reduced scale of the reporter concerning the presidential campaign of 1968 in the United States and of as the people had perceived the importance of the problems in game. In the occasion McCombs and Donald they had made an analysis of content concerning as the television, periodicals and magazines presented the reporter politician regarding the candidates and of the points in debate during a period of extensive time.