One Million Red Ribbons

Because it does not exist: the long future is only the long expectao of the future. Nor the last time is long because it does not exist, but past long the other thing is not seno the long souvenir of the past … Keep up on the field with thought-provoking pieces from ICR. my attention is present and for it passes what he was future to become past. (AUGUSTIN, 1987, Confessions XI p.228-229) In such a way, it is observed that the time for Augustin is psychological, that is, seems to be an impression of the mind spirit. A time the time is psychological, the philosopher submits the existence of three essential reasons for the time this aspect.

Such reasons make with that Augustin divides the time in ' ' present souvenir of the passed things, present vision of the things gifts and present hope of the things futuras' '. (AUGUSTIN, 1987, Confessions XI p.222). Effect, he seems that for Augustin the time that exists is the gift, of the past one only has souvenir and of the future alone he has hope of some day to exist, but he does not exist, since if with respect to the measurement it is a certain distenso and in relation to the impression or perception of the man in the mind he is psychological, the Creator of the time not he is inserted in it. We now pass to speak of the Creator, who stops Saint Augustin de Hipona is God. This philosopher argues in the book XXI de Confisses that God created everything, also the time of the man, but he cannot is inside of it, inasmuch as the man sees the past, the future and the gift separately, are as facts not gifts or not, but God does not see the time in such a way, due sees everything of a time alone, living in perpetual ' ' today. Augustin considers that the fact of God sees the future and last as a difficult mystery to understand, therefore questions Augustin the question that the maniqueus made on what the Creator, being perpetual, made before the creation.

Sociology portrays interpersonal relations, the human being as an individual, and the society as a whole. It deals with actions, choices and the problems faced in the social life. The understanding of the relation is necessary individual x society. The society divides the man in the collective opinion and its space for its manifestations, it only started to be recognized from its integration in the environment and the social conviviality composes that it. The great focus of Sociology was relative to the conflicts between the social classrooms.

After some quarrels it made possible a new form of thought: the positivismo. Such appeared with the purpose to constitute a new organization of the society, then after if dividing between positivismo and socialism. The socialist thoughts were to supply all the necessities substances and spirituals of its components. The positivismo enxergava the being as a set of parts that all had utilities. The base of the society is the set of differences in the way to think, to act, religion and beliefs thus supporting the unit social. The theological laws, commentate and the positive are the junction of the faith, theories and practical. The progress appeared stops of the continuity and perfection to the elements. In this way positivism joined the expression of the power spiritual and scientific with the intention to influence morally the men and to reformulate its social representations. Thus positivism gave continuity to the process that contained its progressive content.

This principle of faith for the obedience, and obedience for the charity, is the best doctrine for a society and would make to finish with as many conflicts that they occur because of the religious persecutions. The way for which if it presents the distinction enters the faith the philosophy if it conforms in the proper distinction of objects of each one. The faith, according to Espinosa, that if deduces mainly of history and of the Sacred Holy Writs, if configures in the object of the obedience, in the fulfilment of the orders in accordance with the comment of the dogmas of the universal faith; the philosophy is deduced of the nature and if it configures in the object of the truth. The faith allows that each one thinks and acts philosophical regarding any thing without therefore being wrong in its thoughts, condemning with equal force those that promote the discord enter the peoples because of its certainties. The distinction between faith and philosophy is that the faith if occupies of the obedience while the philosophy of the truth. Such distinction between the fidiciary office and the philosopher is also clarified if the fidiciary office is the practitioner of the faith, that if it bases on the obedience to the order of God. Such manifest obedience if in the love to the next one; the philosopher is an investigator that, therefore, if he differs from vulgo, since he has left of the things of the nature in direction to the deduced and not disclosed truth. FINAL CONSIDERAES If to ask to a lay Christian what it is the faith, it certainly will answer that it is the same capacity or the attitude to believe in something not explicvel through the reason. Another explanation also common it can be given: it only goes to say that he is to believe in what if he cannot see.

The official ideology of the totalitarian government finishes for causing the desmantelamento of the reasoning of the individual. This occurred more necessarily in the governments of Hitler and Stlin, having as foundation a strong party of univocal character and a fort I appeal to the wild militarism. Friedrich and Brzezinski, in its book ' ' Toalitarism, Dictartorship and Autocracy' ' of 1956, they define the totalitarianism of the following form: 1-) Official ideology for all. 2-) Only party, Been bureaucratic and hierarchic. 3-) A system of police terrorism, that apia and at the same time controls the party. 4-) Monopoly of the medias and ideology at the hands of the only party.

The Totalitarianism is a very particular form of government, where the devices of State, as much in its ideological character how much repressive it is destined in molding all inside a society of a monopartisan system, having as craftsman a charismatic leader that makes of its will of the population, lined up to this with a fierce propaganda politics social destined to transform the subjetivismo of each individual into benefit of the State. In this ideological aspect, it is interesting to stand out the intense use of the ways of state propaganda, that usufructing of the censured press, intervenes with practically all the sectors of social convivncia, as clubs, practical esportivas, parties, radios, periodicals, posters. So that this occurred, the State looked for to define enemy for all the sides (Jewish in Nazism, Communists in the Italian Fascism, not conforming partisans in the Bolchevismo). The permanence of a hostility condition is an indispensable requirement so that the ideological machine of the dictator was placed in practical, with the intention of that thus had some legitimation for its barbarity. A primordial factor, that does not have to be of is to understand itself as the Totalitarianism was consolidated, was the historical condition in which it disclosed itself with a uncontrollable motor force.

For Hume these principles are consequence of a constant conjunction between phenomena that we project in the reality, and not one necessary connection. E, this debate between racionalistas defending that everything that exists is relative to the mind that is interpreting and the empiristas and realists, for who everything who we know comes from the sensorial experience, marks the trajectory of the philosophical-scientific thought occidental person. Kant tries to conciliate this dualism, between the reason and the experience, considering the priority of the first one, that she constructs knowing, but keeping the experience as the foundation for the reason to develop itself. Here, reason and experience send to the basic dualism above cited: I am the reason and the world is the experience. Hegel all constructs a system based on the dual opposition, the historical dialectic, to explain the order of the relation enters the things of the world.

As well as Heraclitus, Hegel claims that it is the tension between the opposites is that it is in the base of everything and is thus creative source of all the things. Hegel, Nietszche, Heidegger, wanted ' ' destruir' ' metaphysics, for them the great illness of the philosophy occidental person, ' ' one history erro' ' , the split between the sensible world and the intelligible one. But none obtained to escape, as its better critics, of some type of boarding that brought in itself, a Metaphysical formatting. For Nietsche, the language that we inherit of metaphysics, essencialista, causal, scientific, is incapable to describe the reality, it strains and cuts the reality through concepts. William James (1842-1910) meant an enormous alteration in the thought contemporary occidental person. Its basic premise is ' ' integralismo' '. James affirmed (up to 1906) that the philosophy occidental person had not made nothing seno to live going of a extremity to another one in the agreement of the existence: of Parmnides (as something always static) Heraclitus (as something always in change), deAristteles (with its insistence in the material as truth criterion) the Plato (with the ideas as parameter certain it), of Hegel (with the idealismo) the Auguste Comte (with the positivismo).