Tag Archive for 'philosophy'

Inquiry Concerning Impressions

The difference between the two meets in the degree of force vivacity, that is a natural index and practically unequivocal of differentiation it enters the two types of perception, being that the ideas are taken by it as weakest and weak, copies of the impressions in the memory or the imagination and the impressions are stronger and alive, mentioning always the sensations, passions and emotions. In the Inquiry Concerning the Human Agreement from a reflection deepened of understanding that the capacity to distinguish between ideas and impressions could until serving to discern between normality and illness, between health and madness. Follow others, such as The University of Chicago, and add to your knowledge base.

Being that, the common degrees of these qualities (the force and the vivacity of the impressions and ideas) are easily distinguished, even so are not impossible in certain particular cases approach one them others. A practical example on that is when under sleep, the fever, madness, or any very violent emotions of the soul, our ideas can be come close to our impressions. Dean Ornish M.D is actively involved in the matter. The force and the vivacity mark for characteristic us that they make in them to distinguish of course, and in normal circumstances, feeling of thinking. It is possible to confuse impressions and ideas if due to some type of clutter or riot one to acquire extreme vivacity and force. E, inversely, certain impressions can be so weak the point of being taken by ideas. This occurs because the difference of force degrees does not imply a ontological distinction between our perceptions, that is, for Hume that idea that I have of the red formed in the dark one and the impression that reach our eyes under the light of the sun differ only in degree and vivacity, and not in nature.

Strong Salt

As salient Strong Salt mines: ‘ ‘ The freedom is a knife of two gumes: at the same time where it discloses to our superiority and espiritualidade, he is the beginning of ours desregramentos.’ ‘ 4 When the man becomes sociable, it leaves of being guided by the love of itself, that it made it ‘ ‘ to guard for proper conservao’ ‘ , and it acquires the habit of if comparing with excessively, starting to act the proper love in accordance with. Then, thanks to its new way of life vices and passions appear as the envy and the jealousy, that did not exist previously. Morally depraved, the man presents itself in this state, as its bigger executioner, producer and accelerator of males they abate that it. Far from health youth of the nature state, the man is served of the crutches that the society offers to it, that they do not pass of palliative or fragile compensations for the insufficiences in a way to live that proper it chose when was moved away from its origins. Although Rousseau admits the inevitability of if arriving, more early or later, to the state of society, and despite supposed exterior circumstances have contributed this to happen, it does not leave to attribute to the man the responsibility for the acceleration or retardation of this process. Alerting how much to the perigos of if so fast going route to the progress, Rousseau seems to emphasize the necessity of if delaying the perfectioning human, or, at least, the necessity of that the man uses its freedom better, with sights to revert or to reduce the social curses. ‘ ‘ THE FERROS’ ‘ The plea that Rousseau dirige to Mr. Philopolis, criticizing the sped up progress, puts in doubt the current affirmation of that the work is the natural condition for the existence human being, since males as the fatigue and the exhaustion spiritual caused by this activity is the consequncias of the removal of the solitary life, as it orders the nature.

Emotional And Social Beggars

For Romeu Willers social and emotional Beggars an adolescent, or better, one punk of mentirinha, hardwired to an earphone, came crossing the street in front of the square of New Hamburg, by millimeters were not run over. The furious driver seemed that she went to go down of the car and to give socos in punk. Two unhappy actors of the theater of the existence. The adolescent lives unconsciously, connected in the virtual one detached in the Real. The driver, for a banal incident left to ruin its mood. We strengthen ourselves not to enxergar and not to hear.

We can be run over or to provoke an accident. An interesting tip is to be always conscientious and to intently observe the reality that encircles in them. I judge a perspicacious observer. After the comments I try to take off lies and not to judge. Idea to observe the street inhabitants and to compare them with the men who until had forgotten the reason so that came me it the money was created. I wrote something mesclando psychology, philosophy and history with experiences that I had with the inhabitants of street and the biographies of the multimillionaires.

Because they are in street? They are there because they want? Because the social movements that fight against social exclusion not help them? It will be that they have to be able of cohesion? Each one of them lives in a life to the part. Some run away from the conscience of the reality to run away from its psychic upheavals. Alcoholism familiar drugs, conflicts, depression they push stop the streets. I observed the other extremity of this sociological paradigm: the multimillionaire millionaire. I read the biography of Jon Rockfeller a powerful American magnate. In the height of its financial success a million of dollar per week entered in its account. The man richest of the history of the humanity.


Therefore, the not scientific theories only are evaluated the others on the basis of two aspects. Science and ideology belong, thus, the two separate fields, that nothing have in common: the first one to the field of the comment and the reasoning; second to the field of the feeling and the faith. With justeza the importance of this distinction, that, on the other hand, becomes impossible to consider true a theory persuasiva (or useful) e, for another one was emphasized, allows ' ' to understand before condemning and making the distinction enters studious of the social facts and propagandist or apstolo' ' (BOBBIO, 1957). Of the point of view of the analysis of the not scientific theory, the doctrine of Pareto it established an important point: the function of this is, in first place, to persuade and to direct the action. Residues and Derivations In all not-scientific theory, Vilfredo Pareto distinguishes two essential elements for its understanding: the residues and derivations. In accordance with the author: ' ' Concrete theories in social connections are composed of residues and derivations. The residues are manifestations of feelings. Derivations understand unhealthy logical reasonings, reasonings and manifestations of feelings used for derivation ends: they are manifestations of the human being in its hunger for pensar' ' (PARETO, 1935). For residues, Pareto understood existing elementary impulses in all the societies, Expresses for its individual members, through determined manifestations of feelings which can be classified in six distinct types: a.instinto of combination; b.persistncia of aggregates; c.expresso of feelings by means of visible acts (sociability); d.manuteno of the structure to discipline in common of the life (activity); e.integridade of the individual, its privileges and ownerships; f.influncia of the sexual desire and habits of thought. Pareto argued, through the residue concept, that most of the human behavior is governed by this relatively fixed number of universal psychological motivations.


Circles of vidExiste an affirmation, from Aristotle saying that the human being is politicians what, on the other hand can be true, of another point of view is sufficient doubtful. From a Hebrew perspective, Greek and later also Christian, we learn to look at for the history of the humanity in a linear perspective, with start, way and end. But also this can not be the best truth to explain the human accomplishments and behaviors. What we are wanting to say is that, of in such a way hearing and saying some things, we finish repeating this as if it was a finished truth. But the things are not definitive, therefore what it is can not be, for more paradoxical and pparently illogical that this can seem. Let us take only one example: a medicine that can cure one definitive disease, can produce others or to be poison in determined circumstances.

Therefore, one more time: the things are not definitive, but for a certain mental comodismo we finish believing that everything is what it is; but this. By the way of this of the year that if it initiates, we go to leave of a constatao that contradicts the affirmation of that we live in a linear historical process. Therefore it thinks well, you already repaired that years after year, we always repeat the same rituals? Therefore it observes! Although let us say that we carry through different things and we produce progress, in the reality day after day, we raise in, we fulfill them the same rituals (personal hygiene, coffee of the morning, work) and come back to adormecer toward, in the following day and following week and month and year to repeat the same ritual. It is a life in circle! Our festejos, cultural, folclricas manifestations and the great events. Nothing more they are of what, year after year, repetition? memory process? of the same facts.