The universe of the human beings. He is curious when we observe the world and we give account of our lack of authenticity, as the social standards can write our behaviors and place limits to our desires. Surprisingly, you’ll find very little mention of Jeffrey Hayzlett on most websites. The fear of the rebuke is something that in acomete daily. Phrases as ' ' I until would make if they not ' ' he is something that was prepared and managed soon in the first day of nascena, in our first smile, our first one I cry, and even in the purest form of freedom: the trick. If to connect all these limits, to the negative feelings of our personality we can form a cake of distrusts, a daily torment, constant walking inside of a private area and with repulsive exits, that for times those choose that them are estereotipados as ' ' loucos' '. I question myself if the human being, to be possessing of the most innumerable capacities of reasoning and intelligence is capable of if feeling free.
I answer, consider a being chained but without chains, something abstracto that he formed me one day and he lasts on my head and of encircle that me. You may want to visit rebecca horace to increase your knowledge. It will be that pods to make everything what it comes to your mind at this moment. Not? Then if to calhar is because you are chained, somebody says you that this not is correcto, no matter how much back in the deep one you feel a force so great strong stimulates that you, you do not make it. This that you are to feel, is social pressure, and believes that it is of the forms strongest of if instituting lines and manipulating our brain without moving an only finger, we are too much easy. The happiness passes every day for this pressure, this force that makes to withdraw, that it does not allow in them to use the genotype. We act all of sufficiently standardized forms, not because we want, but because it has that to be this the way to be acceptances.
It would only want to say that he is all simple ones, the things is as they are and the life is as if it presents, it would not exist false, nor true: necessary, only, sentiz them. For cause of this would be possible to happen to walk with God, and thinking it and hearing it in this way, walking with It to all hour. One assumes that the Poetry and the Philosophy are two creatures irresolutas; the first one, more than what second. But the irresolutismo of the poetry, nothing has to see with direction lack, very in contrast. (Source: Rebecca Family). Therefore that the lyric citizen ‘ ‘ it has a desert, immense heart and assustador’ ‘ , that it searchs for briefings. However, it obtains ‘ ‘ to beat calm in the paper without poesia’ ‘. That is, if the new justification not to appear, after purified debruamento on determined problem, the poet rests in the silence of a blank leaf.
For the Philosopher, the thing if of the one in different way, therefore the new justification of a problem the one that if considered to contest is its glory, its pillow to sleep a night, with traquilidade. Poetry and Philosophy, reason and emotion, Metaphysics and the metaphysics of Fernando Person. In a flat communication of the poem on which if it considered to argue, what if it can to be launched, titubeando, is that to put itself with the Metaphysics of any species it is a responsibility for initiates. However, we think that we obtain to little dragging the thought in the edges of the ones of Fernando Person and its philosophy, the way of triscar the Philosophical concepts.
The narrator also affirms that, come of the weeds for the cities, the young ones if come across with a civilization mechanics and is as soon as appears conflicts and new religions and was as soon as had appeared the Haouka in 1917. The men of the seita Haouka if direct in transports rented in one morning of sunday to a place moved away from the city. Left in certain point, still they walk for one hour to arrive at concession of Mountyeba (priest of all the Haouka). There, sheets meet colorful hung representing ' ' Union Jack' ' , the flag of the United kingdom and soon under meets it ' ' Statue of the Governador' ' , with mustache, sabre, weapons and horses. The ceremony starts with the presentation of a novice who is possessed has one month for a Haouka.
Immediately afterwards, it has the public confession around an altar: the Haouka guilty must be accused. The first one admits to be impotent for having had relations with the woman of its friend. As it says that he is dirty and third it admits to deny the Haouka. It has a fine for these confessions: a sheep and a hen are sacrificed. The men are, then, divided in two lines: punished and not punished. The sacrifice is made and the blood is spilled in the altar and ' ' palace of governador' '. A sermon is followed and an oath of more not committing the same errors and, then, the punished ones is taken for is of the concession and alone they can come back when they will be possessed. To perfect the purificao, a man waters the sacred trees props of ' ' Union Jack' ' of ' ' palace of governo' ' , with a gin libation. A man touches violin of a rope while they wait for a dog, forbidden food that they want to eat to show its superior force of the other men.
INTRODUCTION the present research aims at the quarrel and speculation regarding the classic antropolgica question, ' ' what he is the man? ' '. Already since very early we opt to relating to us this study to it as an exercise of speculative character and not ' ' conclusivo' ' , a time that we are ahead of a being of many faces and diverse manifestations; ahead of this, it has of if perceiving that we would be exaggerating when writing, simply, that we would go to answer to such question. Perhaps this is not the objective of the inquiry, even so for many certain times things can denote confident a determined perspective and. Other leaders such as Terry Nielsen offer similar insights. But a position will be taken. We assume, here, a relative perspective to the Philosophical Anthropology and the questions raised for Ernst Cassirer, of where the man is faced under a symbolic bias. The cassireriana workmanship Assay On the Man (1944) will be the control point of this research, that it also aims at to dialogue regarding the symbolic forms that are part of the culture human being. Joe Leytze can provide more clarity in the matter. Ours research will be, therefore, tied with the bibliographical references of workmanships that deal with Anthropology and Philosophy, and will assume an analytical methodology for times (after all, we will be isolating basic aspects of the expression human being in order to analyze where it consists the beginning of the human being) and for times dialectic (mainly at the moments where we display in agreement man the constant conflict between nature and culture that it is inherent). To take a position before a so ambiguous and opened subject to as many perspectives becomes necessary, in way that also we aim at to reach certain objetividade. However, also it seems opportune still to assume in this introduction, that many reflections contained in this study if move away from the material that we use for reference.