To start, many evanglicos are converted? that is, they had chosen to adhere to a religion for against proper. Therefore, they tend if to become militant of the cause, becoming involved itself in the cults and the developed communitarian activities around the temples that freqentam’ ‘. p.89 * does not have who has taken any faith total the serious one, because it does not have who is made use to pay to all its costs. Leading the serious one does not imply in a rupture with everything what the faith of the individual understands or prescribes as harmful, as well as, does not imply in absolute adhesion what it understands to be good. In the practical one, what it occurs is always an adaptation of the faith to the circumstances or even though a relativizao of it.
This goes to depend on the historical context where this faith is lived. Toshiba has much to offer in this field. For this, this ‘ ‘ to take srio’ ‘ it has different understandings. Not obstante, it has in all the religious groups who it has taken practical accepted of the faith the serious one, as who has not taken them. Therefore, it is not the size and the width of the devotion that distinguishes the evanglicas churches called of that they are not. If to consider the thesis of the history that today binds the Brazilian evanglicos of to the European protestants of century XVI and Americans of century XIX, we could affirm that the traces would distinguish that them it would be, exactly, the existence of shepherds in its half of temples not to congregate, since, the historical doctrines of the protestantismo defend the universal priesthood of all the believer this more than do not need no human mediator, either this the guide, leader, priest or shepherd and the individuality of the faith the believer does not depend on other for believes and to cultuar, it can make this in the privacy of its home.
However the interesting one of this is not the affirmation, but the meaning and the consequencias of this reality. Perhaps one of the first and more significant implications of this world is the fact of, each time more, terms the impression of that the distances and the borders, so great and before rigid, today almost that they had been erased. The borders, in fact continue to exist, but they had almost started to be that only a stipulated formality, therefore with the advance of the potentiality they leave to exist as we can evidence in the economic transactions; moreover, she transits yourself for the world with the passport of the potentiality. In virtue of this distances if not only shorten for the access easiness, but because all that is distant can be had access becoming a virtual presence. The infovirtual universe creates and recria, approaches extremities, escancara the privacy.
Nothing more it is distant, everything happens inside of our homes; birth, life and death occur in our room: in the screen of the TV or the computer. To use the words of Fonseca (2010, P. 129) ‘ ‘ The world is inside of our houses, in the different localities. Our daily one is perpassado by the things of mundo’ ‘ Another conquencia of the innovations that facilitate our lives is the fact of that in the hardwired, infovirtual world, already it does not have more space for the privacy. Chambers and devices of listening perscrutam each sing of our lives, with as much exactness and trifling detail, that we have the impression of already not fitting more in the world.
' ' 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
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 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.