A preparation consolidated in what will be necessary it respects to the fulfilment of duties, to the installation of responsibilities for the practised acts and to the internalization of solidary values, in relation to that, being, of course, different in the ethnic sources, cultural, politics, religious, statutory and biological well, is, however, equal, while people human beings. The technician-scientific world, as other characteristic universes of the innumerable activities human beings, is basic to the sustainable development and harmonious of the humanity, however, he is not the only one, nor total autonomous. Scientists, technician and other interventors in the practical domnios, will have more successes in such a way the more if to interrelacionarem with excessively you discipline of Know-being, Know-being and Know-coexisting the others. If you have additional questions, you may want to visit castle harlan. In a dynamic and modern philosophy, of better and more productivity and yield of the public administration, it would be interesting to study the viability of the State-company before the Citizen-shareholder, and that, in first analysis, a strategy could show innovative, with possible resulted positive for the community. The religious power, consubstanciado in the faith, assumes in the person human being, a its bigger dimension, for which, when all imperfection in the material life, the believer obtains to exceed and to win situations that nor science, nor the technique, nor the material richness had obtained to dominate. It is this power of auto-certainty, of auto-they esteem and auto-confidence that leads to the biggest personal successes, independently of the religion that if it professes. The person of manifest faith one saves perfectly assumed, declared, shown before the excessively its equal ones and its behavior will be this that guarantees a legitimate Power to it, transcendente and that nobody can usurp it to it. Its ethical behavior in the exercise of its limitless faith, guarantees a power to it that, without violence, without weapons, without fundamentalismos, if imposes e, of certain form, overwhelms all those that, in the limit and the doubt, they prefer to remain itself, pparently, indifferent, not antagonizing the detainers of this ethical power of the faith. The categorical imperative, the true universal design, is established, therefore, in one it saves ethics, it stops with the men, it stops with the world, it stops with God. The Ethical Power of the Faith, but also of any activities human beings, could be the key for the elaboration of solutions of problems that torment and envergonham the humanity.
The principles of natural right were put under, according to Grocio, ” to the benevolent care of a governor who is ordinarily not put under any control on the part of his sbditos”. ** Hobbes (1588-1679) In its work Of Cive, Hobbes defines the natural right like ” the dictation of the straight reason that there is in us, about those things who are to become or to omit for the constant conservation of the life and the members to have supreme of the governor is to guarantee the security and the well-being of the town and to make apply to the principles of the right natural”. the first law, for this author, is to look for La Paz at all costs and from this law several special principles are derived but, defined like rules of the right natural, immutable and identical all with ether to us character, to the divine laws and morals: To celebrate contracts and to rely on the agreed thing. B not to show ingratitud. John k castle takes a slightly different approach. C To become useful to the others. D not to hate to others.
And To consider to each man like equal to another one. F To show to fairness and respect towards the other people. G To give a use common to the things that by nature cannot be divided. H To deal and to deal to each other, without discriminations. Without making sure La Paz, the natural right will not be able either to be applied in due form. Of its position against the man and to the birth of the state and the right already we spoke in the chapter of the theories about the origin of the right. ** Spinoza (1632-1677) Thinks, like Hobbes, that the man in natural state is governed more than for the reason, the desire and the will of being able.
It is impossible to cover the space in a trajectory continues: A furniture, when having covered supposedly the space of a position to the other in a trajectory continues and when reaching any distance of the initial position, would have that to have varied infinitely of position, therefore as in elapsing of the presumption movement all the busy positions for the furniture would have certain distance of the previously busy positions for it, no busy position for it could be immediate to the other, but between all they would have that to have had position you would intermediate of form that enters any busy positions for it would have had an infinite intermediate series (practical example: before arriving at one second position the furniture she would have that to have passed for the half of the trajectory and before arriving at the half of the trajectory she would have that to have thus passed for one room of the trajectory and infinitely). Therefore to cover the space in a trajectory she continues would be necessary that the furniture arrived at the end of infinite positions. What it is impossible, therefore the infinite does not have end. It is impossible to move of position in the space: As it is not possible to cover the space in a trajectory continues, so that a furniture could move of position in the space would be necessary that it left to exist in its position and later it started to exist in another one, but this would mean to say that the furniture leaves to exist for some time returning later a existence. What it is impossible, therefore as it does not have possibilities in the nothing is not possible to resurge of it. Comment: if something occurs is because it is possible, then if something appears of the nothing to appear of the nothing is possible and if to appear of the nothing is possible then has possibilities in the nothing and if it has possibilities in the nothing in the nothing has some thing..
The action that is the activity politics par excellence, me seems more important and including for author because it can be exerted without no intermediao and has to see with the essence of the condition human being, to think, to reflect, to participate, at last the man mentions itself to it while politician, creator of conditions for its survival and perpetuation of the species. Therefore it considers that the natality was the category most important of the thought in contraposition the death that is the car head of the Metaphysical thought. Pro another side valley penalty to be intent for the distinction that the author makes between the public and the private one. Learn more about this topic with the insights from Robert Iger . The private one is the sphere of the house, the family and what he is proper to the man. But it individual to live an entirely private one, truily means, above all, to be dismissed of essential things to the life human being, to be private of the reality that happens of the fact of being seen and being heard by others, private of a relation ' ' objetiva' ' with them decurrent of the fact to league themselves and to break up themselves of them by means of a common world of things, and private of the possibility to carry through something more permanent than the proper life. The private sphere is based on the blood relations as the phratria (brotherhood) and phyle (friendship). One is about a violence kingdom where the head of the family only exerted the absolute in power power on its subordinate (its woman, children and slaves).
Any free and rational quarrel did not exist. The together men lived subordinate for necessities and biological lacks (for example: feeding, lodging, security face to the enemies). The necessity motivated all the activity in the home: the head of the family provided to the foods and the security face the internal threats (for example: revolts of slaves) and external (others gentlemen that wanted to destroy one given to house and family), the woman were property of the head of the family and competed to it procreating and to take care of of the children, the slaves helped the head of the family in the domestic activities.
It is the disturbing of the peace. The philosophy according to searchs the truth in the multiple significaes in if-true the ways of the including one. The truth is not static and definitive, but incessant movement, that penetrates in the infinite. In the world, the truth is in perpetual conflict and the philosophy takes this conflict to the extremity. Who dedicates the philosophy sets it the search of the man, observes what it makes and is interested for its word and action. The dignity of the man inhabits in perceiving truth. It only prepares it for the truth for the truth, therefore the veracity without reserves coincides with the love. That one dedicates to the philosophy wants to live for the truth.
He goes for where he will be, whichever the men who it finds is always interrogating. ' ' sim' ' for the life it is the great adventure, because he allows the accomplishment of the reason, the truth and the love. For Plato few men are apt for the philosophy and alone they acquire aptitude after much preparation. For Plotino he has two types of life in the land, Spinosa alone waits the philosophy of the bonanza man and Kant says that the philosophy is there for all. What he is isolated will be able to be become enlarged; what today it does not find echo will be able to find it tomorrow, and what for Real for reduced numbers of people it will be able to become supreme reality of a time, to become free itself it is inevitable that the truth goes down the masses, to burburinho sonorous of the men. In the world, the philosophy is conscientious of its impotence. It awakes few answers and it does not make use of no power of shape world.
But the philosophy is far from being important in what it says the respect to the individual. It constitutes the great force that lead to the man to find the way for the freedom and make possible interior independence and this does not remain empty. The independence of the philosopher becomes false when if mixture with the pride. In the man, the independence feeling folloies the feeling of impotence and filosofar of – us total lucidity concerning some forms of our dependence, but instead of remaining jammed for our impotence we find the recovery. Our time lives between two abysses: the ruin of home and the universe, with the extinguishing of the terrena life and to recoup the spirit, giving sprouting to the authentic man, appearing infinite possibilities. A paper of the philosophy and not to leave to delude us and to discard no fact nor possibilities. It faces the possible catastrophe and it makes to appear to the inquietude. If she was vigorous in its elaboration could become salvation instrument. No materialize thought, no knowledge, none of mentioned enigmas can adentrar the eternity. But, it stops beyond all the enigmas, the thought penetrates in the full silence of abysmal reason.
It has, what in them it seems, a conflict in the notion of freedom presented for Rousseau. It affirms that the freedom is a factor that differentiates the man of the excessively animal ones, the freedom then already it would be in the natural man; in itself exactly already it has the power to choose that it is conferred to it by the freedom, but to choose it is necessary to reflect and to reflect is to become depraved itself, to reflect is to move away itself from the animal. However the man is not an animal in the general direction of the word, therefore he loads in itself the freedom makes possible that it to choose, that in turn it demands it reflection what depraves consequently it. It already brings in itself the seed of depravation, then it is not of course good, but of course depraved. For Thomas Hobbes we could say, if this was possible, that the State of War did not finish.
That the laws or same the Absolto State was not capable to contain the will of the bad man. That the fear for its proper life did not make it to withdraw when the desire it covets and it had taken each piece of its existence. When considering that these assumptions are ‘ suposies’ it does not make sensible to assume a position as if the truth of one of them if had launched in our face. The two weaveeed objections above if they relate, respectively, to a logical implication that she seems unknown on the relation of freedom and depravation, and second to the opposition that Hobbes would have when perceiving that the State and the Sovereigns do not have to be able on the will human being. At last, our proposal to present the characteristics of the State of Nature and the Civil Society so that if it could observe the differences between them and to point when (not in data and accurate space of time) the inaquality if installed thought of Rousseau according to, is concluded. For other opinions and approaches, find out what Aksia has to say.
Inconsistencies in this matter is not, after all actions aimed at the correction can be attributed to working out of the consequences. If Yogi spiritually developed person working on his own perfection and to monitor the overall balance of forces, the cost of his time should also bear fruit, so why can not the same correction of karma? Itself action of the planet is not the same for everyone, and gives results in accordance with the accumulated karma. If we assume that the human soul led a righteous life, even in periods of intense astrological person will eat the fruit of positive karma. Conversely, if the positive karma a person has, the good times will not give results, or give negative results. Because during the correction of the astrological influence of the planets should be particularly careful, strengthening the benefactor, in rare cases can lead to negative results, and the weakening of the pest, respectively, may not produce the fruits of positive karma.
Must consider the transit (the current position of the planets) and radiksnoe (position of the planets at the time of birth), since the correction is aimed directly at the two poles. And if you want to reinforce some inherent weakness, it is impossible to do in time when the planet is amplified in a bad situation for yourself at the current time. To understand the principle of correction astrological planetary influences, I will take the influence of the Sun. Firstly, because the cycle of the Sun the most convenient, and secondly, the action itself is easy to observe the sun in nature.