The Direction

Valley to stand out that the bat is a strange being in accordance with analysis that we make of it in comparison, however, the idea who we make of the form bats some defines what they really are. What if it passes with it, its sensations, as it perceives the world its return, that is, its fenomenal conscience is something that is of cogitao affirms that it is of this or in that way with some degree of probability. On account of this difficulty, better saying, ahead of the impossibility to say as if of the experience of the bat in being bat it is that we go to point, taking in account the problem mind-body, mind-world. Teixeira affirms that it is possible that it is mapeada the cerebral impulses of a form person to discover that it is feeling heat, however is not safe to determine which the intensity of the heat somebody he is feeling, that is, a scientist can until saying what I am feeling, however is ahead of the absolute impossibility to say as I am feeling heat or cold, sadness or joy euphoria or depression. If it is impossible to the men to know if rats, pigeons or bats have conscience and, if it has which is the degree of this conscience, then one in such a way more complicated for somebody is determines as another human being perceives the world.

It will be of the same one that I perceive? Which are the variants of this perception? Therefore I conclude what if it considered in the heading, is impossible that let us be brains in one clinks or Cuba on account of the singularity of the experience. I go to present two reasons to try to prove my assertion. First it is the proper Putnam that raises the questioning: if we fossemos a brain we could be now thinking on the possibility to be a brain in a Cuba? I transcribe in the complete one what Reale says on this However, the reply to such question is: not! The reply she is negative, because the hypothesis of that we are a brain in a Cuba if auto-it refutes in the direction of that its truth floodgates its falseness.


The times in them we hide as much that we lose until the compassing of the life we do not know who we are, for where we go, so that we are or so that we live or if we live. A related site: David A. Wagner mentions similar findings. our dreams go as smoke even so, for where the wind light without route nor the direction, but we cannot live without dreams and also we cannot live inside of them, we have that to use them as combustion it life and never to make them the direction of the life, therefore the life has felt with the conclusion of our dreams, is they them simpler as to work, to study and most difficult, that are every day smile to say that it loves the people hugging these people to make these if to feel special with you for close, the times do not make this for shyness or pure ego, but every day we need to survive all in this world then day that can look at one more time for the sun is a victory, then when you smile for somebody it is not alone saving the life of this person but its also, for the daily transformations that they can I appeared..


To say, therefore, that the imagination of the man is free, does not mean to affirm that it enjoys of being able absolute, for the opposite, the combinatria capacity characterizes that it is far from being limitless. However, even so our thought seems to possess this limitless freedom, will verify, through a minute examination mai that it really is confined inside of limits very reduced and that all creative power of the spirit not it exceeds the college to combine, to transpose, to increase or to diminish the materials that had been supplied in them by the directions and the experience. (HUME, 1996, P. 36) Therefore, he is well-known that the materials of the thought are derivations of our external or internal sensations, that is, what it has in the thought are only sensations that we abstract from some objects, and, in creative way we form diverse combinations. Being that the formed combinations possess dependence of the spirit and the will organize that them.

2.1.Associao of ideas Is for the association of ideas that Hume of the account to explain, because the imagination although to be free, in general proceeds from regular way, and because the ideas although its independence has certain ordinance. For it, the association of ideas is guided by three principles: similarity (representation), proximity (extension) and causalidade (association). Acting on imagination, the three offer or supply to coherence and regularity to the immediate data of the directions and the ideas of the memory. They are the responsible ones for the fact of that in general the same simple ideas if congregate in the same complex ideas. The first one, similarity principle is objects that if resemble one to another one, as example makes me to a photograph to come the mind the personage who represents. As, principle of proximity if a historian try to write the history of the Europe during a century would be, therefore, influenced for the connection of proximity in the time and in the space and third, causalidade principle (cause and effect), idea excites me to the cause of effect and live-turns, for example, when thinking about a wound, hardly we abstain in them from the pain that the same one provokes or when thinking about the fire, inevitably I am taken thinking about the heat or then about smoke that of it if unfastens, and live-turns. .

Philosophical Direction

Ethical Abadia* (of the Greek ethike, of ethiks) that it says respect to the customs. It is part of the philosophy that it aims at to elaborate a reflection on the basic problems of the moral (purpose and felt of the life human being, the beddings of the obligation and the duty, nature of the good and the evil, the value of the conscience, moral and, etc), but established in a Metaphysical state of the set of universally valid considered rules of behavior as. The ethics, therefore, deal with convivncia between human beings in the society. In a more restricted direction, it if it restricts to the personal relations of each one. In ampler direction? since nobody lives in a small isolated community -, it becomes related with the politics? of the city, of the country and the world. In this direction, it is possibly the area most practical of the philosophy.

The philosopher Spanish contemporary Fernando Savater presents a reply for this question ‘ ‘ Ethics, in the Filosfico’ direction; ‘ in very simple terms, a book intitled Ethical for my son, of the Publishing company Martins Sources: between to know them to all possible it exists at least an essential one: of that the certain things agree in them and others not. Certain foods do not agree in them, as well as certain behaviors and certain attitudes. I want to say, is clearly, that they do not agree in them if we desire to continue living. If somebody to want to arrebentar itself how much before, to drink leaches could very be adjusted, or also to surround themselves of the biggest possible number of enemies. But, of moment, we go to assume that we prefer to live, leaving of side, for the time being, the respectable gostos of the suicidal one.

Thus, it has things that they agree in them, and what it agrees in them we costumamos to say that he is ‘ ‘ bom’ ‘ , therefore it falls in them well; others, in compensation, do not agree in them, they fall very badly, and what it does not agree in them we say that he is ‘ ‘ mau’ ‘. To know what it agrees in them, that is, to distinguish between good and the bad one, is a knowledge that all we try to acquire? all, without exception? for the compensation that brings in them. In synthesis, Ethics do not only serve of base to the relations next human beings. It also deals with the social relations of the men, in the measure where some philosophers consider the ethics as the base of the right or justice, that is, of the laws that they regulate the convivncia enters all the members of a society.

The Direction

Ahead of this brief note on the conditions of production and establishment of the modern knowledge, object of research becomes, fulcrado in the ontologia of the gift, to promote a critical analysis concerning the direction of formation (Bildung) modern, in order to extract one valid argument so that if it can understand the direction of formation of the cibercultura as a possibility of if exceeding the logic utilitarian-instrument of modernity for one of prxis pedagogical one in the daily pertaining to school that develops abilities and abilities in ‘ ‘ citizens aprendentes’ ‘ that they give to account of the dinamicidade and amplitude of the Technologies of Information and Communication (TICs) as apparatus for the maximum magnifying of the culture. However, of ownership of the questions what it is this gift of which we are immersed? Which is this my present time? Which is the direction of formation of this present time? , it will be able to be intended that in a time where the tonic is the speed of the transformations in the most different scopes of the social life, where the complexity is a basic characteristic and that ‘ ‘ changes in the technological processes provoke transformations in the economy, in the relations with knowing, the relations of being able, the relations between sujeitos’ ‘ (BONILLA apud CIBERCULTURA, 2009, P. 23), it does not remain seno to search to apprehend which the direction of formation of this society ‘ ‘ informacional’ ‘ that it has as main characteristic a structure in nets that one provides ‘ ‘ (…) social organization where the generation, the processing and the transmission of information become the basic sources of productivity and poder’ ‘. (BONILLA apud CIBERCULTURA, 2009, P. 23). For in such a way, what she intends yourself to argue are estimated of constitution of the cibercultura and its direction of formation human being while event, effectiveness and historicidade, in order to understand estimated of interaction of the Technologies of Information and the Communication (TICs) with the citizen and the consequent reconfiguration of the space and the time of the education contemporary, one object ‘ ‘ Didactics on-line’ ‘ that the educator understands as one ‘ ‘ citizen aprendente’ ‘ that the production of knowledge happens for being one product ‘ ‘ interaction comunicativa’ ‘ between educator and educating; between personal knowledge and social knowledge.


' In Brasilia, 19 horas' ' Me &#039 always inquietou the program; ' Voice of the Brasil' '. Not only for the information that are notified, but for the opening that Eugenio Bucci makes: ' ' In Brasilia, 19 horas' '. These its words have great meaning. One meaning that our society is losing: the landmark of the things. It is this same! When if it had this voice we know that something new will go to happen. Our necessary life to be pontuada. If it cannot live without a pause. The day to day running needs to be braked with the rests.

The necessary man to have leisure. He is not human to be the time all without a rest, without marking the time. The things need to have a landmark, a way and an end. It is just to make anniversary of 15 years, to commemorate anniversary, to make marriage party, to be married Dishonest with the others and I exactly obtain the person who of a possibility of somebody not to have a date of marriage. To live in this way or of others as much leaves the inflexible person ahead of some situations.

To mark the time is necessary. Either with what it will be? Optimum exactly it is to mark the time with good things. However, the voice of Brazil seems nothing to speak, pupils nos produces intelligence, in contrast, reproduces the intellectual cio of our representatives; the things seem nothing to move. The barulhos for the elections are well next. The difficult is not to find ' ' voz' ' to be able to represent those that want changes, landmarks historical. The Program ' ' Voice of the Brasil' ' all it is marked: it has duration of one hour, of which 25 minutes are used by the Executive, 5 minutes for Judiciary Power and 10 for Senator and 20 for the Chamber. In this way, to mark the time ' ' In Brasilia, 19 Horas' ' has a esquenta bias that the philosophical debate. To look at this subject without debating philosophical what it is marking the people would be, unconsciously, to restrict the problem that reaches citizens not one or two, plus a mass that not dispute its landmark, only functionally, wants to prevent all type of permanence. Therefore, as he is well-known, the permanent mark, creates history if perpetuating in the time. However, to work one week entire without if resting; to namorar and to live as if already were married; to pass years without taking off vacation; never set appointments nothing and etc Everything this has a bad side: it lives, but it does not obtain to mark the time: ' ' In Brasilia, 19 Horas' '? Joacir Soares d' Abbey, priest, philosopher author of 5 books


In next chapters (IV? V? VI), the author will weave commentaries on Democracy, Aristocracy and Monarchy: Democracy: According to author never will exist, is against the natural order that a great number of governs and that a small number is governed, hardly will see the people congregated constantly to take care of of the public subjects. Aristocracy: The auto one standes out that if the aristocracy demands some virtues of less than the popular government, it also demands this of the others that them they are proper, as the moderation of rich and the contentment of the poor persons. It detaches despite this accepted form some inaqualities of richness. Monarchist: The author all says that only a sovereign will represent the people, that is the power represented at the hands of a natural person, of a real man. In the seventh Rosseau chapter he detaches for the form of mixing governments, that according to it could occur riots, therefore this form of government would divide the power and that then it would be worse between all the governments. In eighth I capitulate standes out that exactly each country having a its form of government, nor always are adjusted. Nor all the governments have the same nature, always exist the somebody devorador thing, the more contributions publish if they move away from these types of devoradores, more become onerous the contributions. In the nineth chapter it questions as to perceive some signals of a good government, this qeu author according to is noticed when of the conservation and prosperity of the properties of its members, when the citizens populate and if they multiply better will be the signal of a good government. In the tenth salient chapter that will be had abuse of the government, of this will be able to dissolve the State, and when the State if dissolves occurs the anarchy; the democracy turns aclocracia, the aristocracy in oligarchy and the royalty in tyranny.

David Hume

The Arithmetic, algebra and geometry, therefore, are constituted of mere ' ' relations of idias' '. Established the meanings of the numbers, for example, we get for mere rational analysis that three times five are the half of thirty, and all the other proposals of this sort, proposal this treated substantially on the beginning of not-contradiction. This knowledge of relation of ideas independe of the facts and not in the ones of the news information, therefore, the same consist of establishing relations between the ideas that are part of the affirmation or a thought. Whereas the data in fact never will be able to imply a contradiction, the opposite of data is always possible in fact any, the same ones is conceived by the mind with the same easiness and the same distinction as if the reality was extremely in agreement, therefore, it is based on the sensible and proportionate experience for our impressions. The critical examination of David Hume exactly is based on the relation between cause and effect. For the same, all the reasonings that say respect to the reality of the facts seem established in the cause relation and effect, thus we only can exceed the evidence of our memory and the directions.

All effect depends, to exist, of a cause. The causal relation forms one of the main axles of the humiano empirismo, being this responsible relation for the joint of the registers of the memory and exerts an essential paper for proper constitution of the experience. From the impressions or ideas gifts in our memory we form a type of system, understanding what it wants that let us remember in them that it has been present to our felt perceptions or. Therefore, the causal relation allows us to go beyond the immediate data of the directions and the registers of the memory making to infer the existence of that it is not given in them.