The Meeting

Data that the meeting of I with any You that are not the holy ghost is predestinold when devir, when findar itself in the time and mortality, the You-absentee pass if to configure as This for I, who, about this perspective, can think this and bring it the light for the language of the work of art, that You convoke sung (this), the presence, so that pass to be You again, not only for the poetess, however also for excessively the people human beings that I will be able to live deeply a meeting You, with the work of art; that is, ‘ ‘ experience esttica’ ‘ , therefore, ‘ ‘ … the work of art does not possess no utility not to be that one for which is constructed to provide to the experience esttica’ ‘ (DUARTE JNIOR, 2003, p.42). From the fugacidade of any You that if This becomes, for I; this I search the full accomplishment that fills the emptiness left for the absence of the You-not-the holy ghost. Here I if return for the divine sphere as its end finish, that he is not marked by the mortal temporality, therefore inhabit ‘ there; ‘ You eterno’ ‘ , of which human You already carry the convocador signal. ‘ ‘ The lines of all the relations, if drawn out, are intercrossed in perpetual You. /Each individualizado You is a perspective for it. Eagle Scouts may help you with your research.

Through each You individualizado the word-principle invoke You eterno’ ‘ (BUBER, 2004, p.101). Before I, thus with the You-on this side-do-human being convoke human You in its secular limitation before the personality human being, this convoke perpetual You, when this human You become This. Certainly, that one human You, to if finding with I, already make to inhabit in the meeting, flashes of perpetual You. 6 THE ADVENT OF ‘ ‘ YOU ETERNO’ ‘ In the person who comes to the meeting in ‘ ‘ Yours olhos’ ‘ , as we emphasize, it has the invocation of the deity, therefore of ‘ ‘ You eterno’ ‘ , of the inominvel God.


Here I refer it the widely boarded subject in all the events, promoted for the church and all its pastorais, where among others, one of the most convicted and harmful evangelizadora cause, of the church is the comodismo. Many times presented in multiple facetas, as excuse for not the fulfilment of its obligations, in the church and the community. Therefore as well as I never heard to say, that the priest had forgotten to pray the mass, hour or place, as well as all sacred objects, for force of oath of an assumed commitment. In recent months, Center For Responsible Lending has been very successful. Thus, therefore, I understand that we must pleasant set appointments in our daily all the duties, of the church and the community, distributing them enters we equitable, respecting the physical conditions of each one in adverse situations. Being that, to my judgment I do not find correct to wait that my brother makes use all of its remaining time of its tasks, that could be used in its rest or as to aprouver to it.

To direct itself to my house to invite me and to execute commitments already assumed by me and that they will have regularly to be executed, as if it made use of all time of the world, and its tasks they were of somenos importance, denying to it thus the sacred right of the allotment. still invoking for me you benefit of salutar rest, while I leave for my brother all or the majority of the works of the church, communitarian pastoral or, denying also my solidarity to it. still shielded in the excuse of: I did not have time, I was not informed or it did not give pra to go, ridicularizando my brother. Denying thus my fraternity to it human being. I by no means do not see in my action the co-responsibility intention. (1J? 3:11) Therefore without having the intention to point person some, but only analyzing the facts, and much more them my conflicts. In seeing, to judge communitarianly and in acting, asks to me: WE WILL BE OR WE WILL BE I, THE OWNER OF REALLY? WILL BE WE OR WE WILL BE I, MORE THE OCULPADO OF THE MEN? The point of not being able to make use of some space of my time for the common good? Leaving of the principle: The time of foundation of our community, already we would have reached our evangelizadora, humanitarian goal, fraterna and conscientizadora? According to evangelho says in them in 1J? 3:18.

E the physical body of our communitarian installations. We would have or would have I, ignored the humildade lesson, that Jesus in gave through its Saint father to them carpenter. lost to the great power. Well, in my opinion, or saved judgment better, it is in the hour to rethink everything this. irmanados all, under the flag of truce that Jesus empunhou, to imbuirmos of the purest spirit of justice, to give to the certification of the sun of the land and light of the world, making to mark thus the designs of God. That is a challenge. Let us show to us, therefore capable to be called children God and joined people.

Rio De Janeiro

In the same way that we will not find manifestation carnavalesca as that one that exists in Rio De Janeiro, in none another region, even so has carnival in the country all; in some localities the ox parties exist, but that one of Parintins is inconfundvel. Exactly when we speak in well next localities geographically and that they possess practical cultural fellow creatures, them they will be only. Example of this occurs in cities Bueno the Pepper as in Rolim de Moura (RO). In both &#039 is become fullfilled; ' parties of milho' ' but each one has its particularitities and so on, each locality can be identified by what and because it possesss elements differentiate that it of others. Therefore we can say, with Fonseca (2010, P.

115), that ' ' the Brazilian reality is diverse, plural and complex, with regional differences, varied geographies and social levels, economic and cultural distanciados.' ' But everything this is Brazil, is the national identity that characterizes one ' ' I nacional' ' Then as to understand the particularitities, the specific characteristics of each locality or each ' ' I cultural' '? Everything this is present in the folclricos elements, manifestations of the popular culture, in the gastronomia, the carried through events. But the society or the culture is not summarized to this. Also they form ' ' I cultural' ' the different social contradictions, the problems and economic relations, the conflicts and alliances politics Ahead of these characteristics ' ' outro' ' it sees these and other manifestations and it knows that this culture is different of its. E, as plus an element of the national culture, the regional differences finish turning ' ' piada' ' , as in Fonseca says to them (2010, P. 115): ' ' travelling for this Brazil, where it wants that it goes, it stops beyond the borders of its region, a miner, a gaucho, a northeastern, or a Bahian comes across with some imaginary constructions that preappraise its identidade' '.

Rotterdam Madness

What desire to call the attention here is that in a hegeliano dialtico process, the antithesis possesss the same importance of the thesis, therefore they are two parts that are necessary in the composition of the synthesis. Perscrutando desvelar of Madness, we have in the theater the esfacelamento of persona and presentation of the mystery, (following the definition presented for Hegel of that mystery would mean revelation, from there the necessity to know it) as we can evidence in the man who if travesti of woman and in such a way demonstrates the not-participation of the woman in the public presentation, as displayed Foucaut in its well ‘ ‘ History of the Sexuality – Book II’ ‘ , as well as the desire of this exactly man in displaying its feminilidade restringinda (here under a psicanaltica perspective of the recognition of andrgeno factor), going beyond, we have old that the good-tempered personage searchs its myth of the will in youth when incorporating, having also slave whom it sees fed, exactly of form representative, its anger of resentment (under a nitezschiana perspective concerning the resentment as anger against that it considers responsible for its depraved condition), therefore to if travestir of king, it confronts the monarch with evident an ironic subtility and at the same time that enrapturing Maquiavel would arrive, and finally, we have the mstica representation, that desnudada, transmits the nietzschiana idea of ‘ ‘ death of deus’ ‘. From this complexity, we obtain to demonstrate the baffling act of the Madness, that sends in them to the different state of that one which we find in them, becoming us flexible when being and transmutados in a desirous perception of future. Following the words of Rotterdam, on the life to be a comedy, I share the same of thought, since no matter how hard let us lead serious, in the end it preparation of manioc meal as a snow doll in the summer and if liquefaz, not completely, but as Sartre displays, gelatinous, something between rigid and the liquid, in transmitting this sensation to have and to escape the all instant, beyond the comedy to possess a complexity that also accumulates of stocks the seriousness, but without the limitante rigorismo of a style, only sliding between several, and when making it, she destroys and she constructs as a representation of Sheeva, bailando as Zaratustra and jeeing of the rigorismo and of it lacks of. Bibliographical reference: ROTTERDAM, Erasmo.

The Being

The courage recognizes, in the abyss of the astonishment. The space of the being I only interview, from whose illumination each being first returns what he is capable to be. But the being is not product of the thought for the being. The accurate thought if arrests solely calculates to it of the being and to this it serves exclusively. The result of the calculation with the being valley as enumervel. The calculating thought exactly submits to the order of everything to dominate from the logic of its thought procedure. Let us call basic thought that one whose thoughts not only calculate, but are determined by the other of the being.

This thought answers appeals to it the being while the man delivers its historial essence to the simplicity of the only necessity that not violent while it submits, but that creates the robbing where if designs in the freedom of the sacrifice. The sacrifice is dismissed of all violence because it is the waste of the essence of the man? what emanates of the abyss of the freedom? for the defense of the truth of the being the being. The originary thought is the echo of the favor of the being for which if it illuminates and it can be appropriate the only event: that he is being is. This echo is the reply human being to the word of the quiet voice of the being. The reply of the thought it is the origin of the word human being: word that first makes to appear the language as manifestation of the word in the words. The sacrifice can, without a doubt, be prepared served for acting and to produce in the sphere of the being, but never it can be for carried through it. Also the essential thought is one to act? protecting -there to be restored for the defense of the dignity of the being.