The abandonment to the being is the only attitude the one that the thought can lead. knowledge base. for Heidegger is exactly this attitude that we must assume ahead of the world of the technique, whose the nocividades, no human power can alliviate. ' ' We allow, we affirm, that the objects of the technique exist inside of our daily world e, simultaneously, we leave them of it outside, that is, we leave them to rest in itself same as things that nothing have of absolute but that, for the opposite, redispatches to any higher thing. We will be able to indicate the attitude ahead contemporary of the world of the technique with an only expression: the resignation to coisas' '. This passive position of abandonment to the things is the only form to keep the direction of the occult being of the world of the technique, and is authentic ' ' opening to mistrio' '. Tony Parker may find this interesting as well. According to Heidegger, the language is the only authentic and direct manifestation of the being. Heidegger recognized in the language, over all in the poetical language ' ' bedding of ser' '.
It understood the poetry as a primitive language that, nominating to the things, bases the being. This bedding is not a creation human being, but one so only gifts: one is dom free, that it obeys a superior necessity that the poets judge to be deriving of deuses, but that in the reality, he comes from the being. For Heidegger, however, what she counts is not the workmanship human being. Who is not the man speaks, but the proper language, and in the language, the manifest being if. While listening the man can to speak: here the essence of the man in Heidegger is configured, that consists necessarily of listening to the language of the being. Some contend that Jorge Perez shows great expertise in this. The man must obey and trust the being. Heidegger believes in an advent of the being, a new phenomenon, that if prepares through what now it is if spoiling and is characterized by modern metaphysics. This new manifestation, will occur through the workmanship of the language, and for its workmanship, given that ' ' in the essence and the scope of the language if it always decides destino' ' . The destination is the fact, the word of the being. To the man alone it remains to wait it to it and to listen to it.
The philosophy cannot ahead open hand of its desmistificador paper of the effective ideologies, that teimam in passing a homogeneous vision, masking the real contradictions of our reality. The fact is that today certain requirements to the Philosophy are placed. It has a certain requirement of that the philosophy is ‘ ‘ a philosophy of the event, before of the structure. That the philosophy is a philosophy of the universal singularity. Under most conditions Related Group would agree. It wants to say: of what it is, to each time, absolutely singular, as a poem, a theorem, a passion, a revolution; however, for the thought, absolutely universal.’ ‘ (BADIOU, 1994, P. 43). The philosophy must still use a flexible language.
‘ ‘ A language capable in such a way to cite and to interpret a poem as to cite and to interpret an axiom or a theorem. A language that circulates between the poetical mistake ambiguity and the transparency cientfica.’ ‘ (BADIOU, 1994, P. 44) the philosophy must, thus, articulate a language that allows it to transit for scientific formulas and the logic, for the mistakes of the poem and the art, for perhaps of the desire and the meeting and for the politics, while creation of new forms of social conviviality and rupture with the established order. This estimates that the Philosophy has that to open hand of a univocal, universal and necessary concept of truth. The philosophy must admit different types of sharp and legitimated truths for different narratives, nothing to sacrifice of the philosophy desire. However, the truth is on to an event that if of the one in the quadrilateral determined for science (mathema), for the art (poem), the revolution and the desire/love. It is not depleted, therefore, in the mere adequacy of the thought the thing, nor in the internal coherence of the proposals scientific.
WHAT the man when seeing IS HISTORY the necessity to explain its origin, in the primrdios of they will civilize, developed the most varied answers for this gap of the humanity. One of the most known answers to explain the reason of the social organization that if of the one of determined way is the Myth. The myth varied the region in accordance with had as main function to base the power of kings, faras and emperors. The mythical logic had a character the holy ghost, thus the power of the governing and all destination of a people, as well as its origin, was determined by the Deuses. If currently the myth in them seems nonsense and baseless, in the antiquity he was accepted as truth for the people. Still today the myths, even though with as much it does not influence as in the past, prevail between our society with the same ideological characteristics.
One another way uses that to understand it its existence and the possibility to perpetuate it is history. History as explanation of the reality has a coesa relation with the philosophy, therefore, it is the philosophy that in beginning deals with the common knowledge. Greek Herdoto and, then later, other historians had been the first ones to investigate the reality and write them for the posteriority. How these historians were not worried about atemporal origin? as the myth they directed its attention for the recent events of its time, thus concrete could try to understand a moment historical. Theological history did not have the same severity of its antecedent due to the fact to be imprisoned to the dogmatismo. However, this new conception is of great influences until our days. The detainer of the knowledge was the Christian church that provided to the fusing of the Roman empire with the calls barbarous peoples. As the great mass she was illiterate and good part of the governing, the church was in charge giving the answers to explain the reality with its cronistas. The predominant thought age of legends with which history if reflected in the ratio of this mentality. But when is published new studies in the field of geography, and a renewal of the effective thought is that it is perceived in the way to make history.
The System of Rights in Habermas. Human rights and the Tradition Occidental person: A Description-Structural Perspective If to accept that history is one register of social change, and this is interpreted as structural change, then a history will be had to be counted many times, what if it becomes interesting for the understanding of the Human Rights. It is certain known that the reciprocal systems of rights and duties must be so old as the proper human beings, by the way, the normative content concrete varies with ‘ ‘ Law of Talio’ ‘ , in positive formularizations, negative or both, many used times as metanorma. The self-reference will be the abutment for the behavior stops with the other, that is, metanorma is self-centered: ‘ ‘ It makes to the others what you want that the others make you ti’ ‘.
In one soon reference centered in God, either it imanente or transcendente, then e, respectively, the rights of the Other and the duties of I derive from the duties stop with a transcendental God. Example of this illation can be found in ‘ ‘ Ten Mandamentos’ ‘ , which constitutes the duty of the man stops with God, as ethical vertical line, transcendental, in opposition to the horizontal ethics imanente. Really, when analyzing the Culture Occidental person with the weight of its traditions, we verify that the exercise of the power has been distributed: however in the religious institutions; however in the agencies politicians of one determined system. He seems that the first ones if point out in that idea of a transcendental God, it are of me, of the human beings; e, in the seconds, will have a God imanente, centered in me and the people who integral, daqui resulting a correlation of rights and duties that if would have to balance. Throughout History situations of supremacy of ones in relation to others are identified, and, if it is certain that during the Average Age the structures omnipresente and omnipotente in such a way if could find in the clergy as in the absolute monarchies, today, the separation of powers, leaves to the criterion of the share civil politics, the implementation and control of the Human Rights.