' ' Knowing itself exactly is established previously in already-be-together-ao-world, in which the being of the presence if constitutes in way essencial' ' (HIEDEGGER. 2004, p.100). It affirms that if it is not belonged or it does not have more control on itself is to be friction all the human beings of dementeds person or insane people. Or that the being if sees private to become they outrem is not to value the being as being and that to be it it needs to perceive themselves, this perception if to give in the world in relation to the one with what he is the being. Ademais to consider the being as an foreigner of itself exactly is to agree that it does not have to be I legalize in hypothesis none and this roll of absorbed beings of itself exactly, that nothing they enxergam, nothing think and nothing they are. But, it has despite to mention the merchandise condition, if thus he will be I propagate it of the alienation then all we are merchandises for being all the result of a culture that survives for the production and reproduction of what it is necessary for the felt survival in its amplest one and in the myopic direction to eat and not only to procreate. If we can speak of alienation in the current days is only as rotulao of a being in relation to the other, it says where It that B does not understand the world of and that B is mentally ill, or in thought chains that if treat as you would more still free of the slavery of the being that if leaves to enslave for ways it isolation of itself in relation something or of it lacks of understanding of something, thus the mentally ill one would be only one opinion and not a real condition. The reality that each one perceives as real is not another thing seno the condition of being in the world and being for itself.
Bibliographical references FEUERBACH, Ludwing. The essence of the Christianity. Voices. Petrpolis.2007 FREUD, Sigmund. The future of an illusion. LePM editores.2010 ____________.
The malaise in the culture. LePM editores.2010 HEIDEGGER, Martin. To be and time. Part I. Petrpolis. Voices. The 2004 MARX, Karl. Economic-philosophical manuscripts. Publishing Boitempo. They are Paulo.2004
Ahead of this, for the semiotics this concept of the language is more including, therefore it is not limited to study only the citizen that speaks or what it is said by it, but, the significao or representation of the concept or the idea in the nature of the culture. Visa of this form the semiotics as the analysis of the speech has bases in significant the semiolgica face/and the epistemolgica/meant, since semiose limitless as Pierce (1983) if accent from the meanings that go appearing ahead of the conceptualization of each sign. thus goes appearing the new and diverse concepts from this language and of the reading of the symbols. 2.1 The SEMIOTICS IN the SPEECH AND the LANGUAGE For Mikhail Baktim ' ' everything is scrumbled to the dialogue, the dialgica contraposition while center. Everything is half dialogues, it is the end. One voice nothing only finishes nothing decides. Two voices are the minimum of vida' '. This idea sample that the relations human beings are determined historically from the language not as a system of abstract structures, but in its dialgico aspect, where the citizen becomes the element that manipulates this language through the interdiscursividade, over all with this vision can say, however, that the language is constituidora of the citizen. Barros (2005) sample that: The positioning change front to the language facts not more took to the appearance of diverse theoretical proposals that conceive the text, and the phrase, as felt unit of and that they consider, therefore, that the direction of the phrase depends on the direction of the text. To the side of the studies of the text, different pragmatic theories or of the articulation had been developed, also, that has the point of view in common adopted of examination of the relations between the instance of the articulation and the text-statement and enter the enunciador of the text and enunciatrio, for who the text is manufactured.
First we will show that posterior old philosophies of the daily pay-socrticos and of Scrates (470 – 399 B.C.), as of Plato and of Aristotle they had defined the time as something that depends on the movement of the bodies to exist, that is, as if movement determined the change of the hours, days, months and years. Moreover, as much the platonic philosophy as the aristotelian one had appraised that the necessary soul to exist, since for they it are only the capable one to understand the numeration of the movements. In according to place, we intend to display as the time was appraised in the Average Age, for Christian philosophers of the Church Catholic, as Saint Augustin and Santo Toms de Aquino, who had used its faith in God in its philosophy; accepting of critical form what it is written in Sacred the Writing and speculating on it in search of the full agreement of the Creation and that was created by the deity. finally, we will analyze as that the philosophy contemporary of Newton defined the mentioned subject already. We will try, over all, to show to which the critical ones of this philosopher with respect to the medieval ones and the old ones that they had appraised what we are in relating in this article of different or similar forms.
But also we intend to present which the definition of Newton, a time that in Mathematical Principles it leaves its concept clearly. 2.Plato and Aristotle: time and movement of the bodies In Timeu Plato (428 – 347 B.C.) define its cosmology. In this the time has the one cosmological origin, being an imperfect copy of the perfect model that is the divine eternity and being born from when the deity it commanded the chaos. Therefore that in this same workmanship, Plato, defend that the time can according to be measured movement of the astros, Sun, Moon and the stars.
The man of today can until being considered a thinker in relation to the calculating thought, but she is a beggar in relation to the meditating thought. (Heidegger, 1976, P. 517 – 518). While the calculating thought commemorates its triumph in all the spheres, the technique and the increasing ordinance that it imposes to the world of the beings unfold its being as danger. However, alert us Heidegger, computer is not the products of the technique (, artificial intelligence) nor its use that are dangerous. The danger would be in the proper essence of the technique, that imposes a provocative behavior and that it conducts the relation of the man with the others and the totality of the things. Really, it does not have nothing of demonic in the technique.
But the mystery of its essence exists yes, that is not nothing of technician. fact is that this overwhelming domain of the devices technician, cibernticos, places the man in danger, therefore threat its pensante essence, guarding the true one felt of its proper one to be. Most pernicious and ominous it is that the inherent danger the essence of the technique is not felt as such, therefore belongs to the essence of the danger to dissimulate if itself exactly, presenting with the signals of the progress and pseudo welfare state. She is necessary then to elaborate one another form of language, thought and way of being and being in the world so that the danger if desvele as such, and let us can glimpse what safe. In middle of the decade of thirty, Heidegger displays in its workmanship Introduction to Metaphysics 1935 the consequncias of the overwhelming and demonic character of the Technique in modernity. The planetary domain of the Technique would promote at our time the obscurecimento of the world, process marked for the escape of deuses (dessacralizao of our relations with the things, for the destruction of the land desertificada by it calculates, the massificao of the man Transformed into crossbow of the work and the priority of the mediocre one.
The relation of ethics and computer science is a pertinent quarrel in the present time, therefore the effect of the modernization happen mainly in the cited topics. Ademais is necessary to point out that the most significant ethical problem of the present time with respect to computer science is the democratization of the Internet, such fact alludes to the preoccupying reality of that this way meets disponibilizado to all of unrestricted form how much to the content. The question of the easy accessibility is not a problem, for the opposite, became a requirement of that the individual contemporary if makes expert of the benefits of computer science, characteristic this resultant of the globalization. The ethical problem inhabits in the absence of filtramento in the information that are explored in the Internet, a true virtual democracy. Such assertive one inevitably sends the consequences lamentable of such evidence that it is the used Internet being as mechanism for the practical one of crimes and vehicle stops dissemination of false ideologies, therefore the unrestricted freedom of the manifestation of the thought guarantees the absolute anonymity, then it is come across with constant abuses. For a reason or purpose exemplificao is routine to be come across with racist and nazistas messages. The anonymity is the guarantee of impunity in the Internet and this evidence happens extremely in negative consequences of the social point of view, therefore, generates unreliability, in face of that Internet is characterized as a unproctected and emancipated environment. The solution most reasonable would be to generate a species of filtramento in the Internet, however such prerogative attributed to the state authorities would tie in a restricted access the information, happening in the functioning of the Internet in favor of the interests of the ruling class. Ahead of this he is not discerning that the authorities politics of a State control the information that must discourse in the Internet, in sight that such situation would evidence in breaking to the right to information. The censorship of the information happened of Internet must leave of the proper civil society, repudiating information that have for purpose to degrinir the conception of certain, under the agreement of each individual, taking for reference the social and cultural context of the society.