I am very happy in seeing the quarrel on the entrance or not of the philosophy while it disciplines of the vestibular contests. I think that the most varied forms of if teaching to philosophy in the schools, making an analysis from the reality of Brasilia little it contributes for a consistent fundamentamentao of the thought and diffusion of the philosophy as possibility of always raising problems. First the critical one that I make corresponds to the contents and the way of application of these contents, if, of an institution of normal education the concern of the professor consists of winning the cronograma of activities to be developed during one definitive period, would not be thus, we professors, extinguishing with what it is essential in the philosophy? That is, to compose one (DES) linearity of what it consists the philosophy, to think concerning problematic of the man, neutralizing the all the possibilities of the philosophy to an almost scientific question? What to think of the evaluations that do not lead in counting the peculiarity of a philosophical question? philosophy must before everything, to become odd in the multiplicity of the knowledge, to become odd is to ahead locate of sciences assuming its paper, to assume is not to deny, to assume is to formulate itself constantly, to assume here, in my opinion, it corresponds ahead to a taking of attitude of the natural knowledge, the philosophical epistemologia corresponds in more significant way with the split and at the same time with the common unit of the bases of the current knowledge. A leading source for info: Rob Daley. If on the other hand we treat the philosophy as science, what it is not, for another one, we run the risk to cairmos in the false belief of that philosophical knowing is validates in all the spheres. The inclusion of disciplines of philosophy, the inclusion of the arts in evaluations for ingression in an institution of superior level, demonstrates certain ' ' reparo' ' with the universal knowledge, and at the same time it demonstrates clearly that our great generation of students in Brazil little knows the proposal of the philosophy, understanding it as plus one it disciplines, that we hear in the corridors that are not valid and that little corresponds our way to see the world. The question that is would be: It is not in the hour of the philosophy to assume its role while ' ' it disciplines mater' ' also in the schools, a time that consider an obligatoriness it?.

Brazil meets enters the countries that present the biggest indices of infantile work. PNAD 2007 calculated that 4,8 million Brazilians with ages between 5 and 17 years already exert some type work. As this research demonstrates, the exploration of the infantile man power, although forbidden for law, still occurs with sufficient frequency in our country, mainly in agricultural regions and families of low income. Although to have greater presence in the agricultural region, the infantile work is found in entire Brazil, also in the great cities, and under the most varied forms. This harms the society strong, therefore it reaches a basic part of it, the children. These small Brazilians have its infancy denied for the work, are private to exert its rights to the leisure and the education. Thus, the infantile work contributes for the maintenance of the poverty in our nation, therefore these children who had abandoned the school to vender its man power in canaviais, coalmines and steel mills, will become adults without instruction, if to arrive at this phase of the life, and will have mediocre jobs that very probably they will compel its proper children to work as form to supply a lack in the familiar income.

He offers of the infantile work must yourself, over all, the necessity of the child to help the family who possesss one pssima financial condition, being the parents, some times, incentivadores of this situation, taking off advantage of the exploration of its proper children. True the responsible ones for this problem, however, are our public representatives. The Brazilian government determined in the last decade that the combat to the infantile work would be ' ' priority of the agenda nacional' ' , however it adopted for this end measured insufficient and corrupt. In way that rare the punishments established for the employers of minors are applied in fact. So known indifference of the government it stops with the necessities of the Brazilian people, as health, education and security, also are seen stop with ours children, whom, for representing minors costs, greater subordination to its contractors disciplines and, are explored daily without if gives the due importance or if it fights this truily badly. Much more of what the beautiful speeches of our representatives, are necessary that they are placed in practical efficient politics that fiscalize with efficiency and punish those hardly that they explore the work infantile. We, common citizens, also fit great responsibility for the improvement of this situation. We must show to our dissatisfaction ahead of the actions of ours politicians and choose with seriousness our next governing so that these are sensible to the problems of the Brazilian people.

Thus, the media works so that its production of images arrives at the individual thus it not only legitimizes and it affirms the consumption, but also the ways of sociability in inserted them. The media teaches what, where, when and as to consume. In recent months, Thredup has been very successful. More: it teaches as we must be. By means of its representations, the citizen can be recognized as main personage of the images, espelhando itself in the presented models, making of the image something to be copied. For Castilho & Martins (2005, P. 22), the medias had more specialized each time in constructing perfect, possible, desirable, probable worlds, and in such a way others in which if the citizens and its addressees espelham. All these creations are pautadas in strategies narratives, discursivas and same in the ones of textualizao that generate such effect of sensible of world constructions, which subjaz, always, of illusion of that determined product, publicizado for the medias, it is absolutely necessary, desirable, beloved, basic, essential for its possible consumers.

It is known that, in a general way, the advertising chooses the seduction instead of the information, prefers the emotional one the rational, appeals the intensive techniques of persuasion that if confuse with the manipulation, changes to the situations real human beings for esteretipos, abuses the sexual exploration of the body, at last, reduces the public to a mass of not pensantes consumers. It is born then, the society of ‘ ‘ he seems ser’ ‘ , in which the media forms identity standards that they are established by the way as the individual interacts with the images. As Hall (2000) affirms is by means of the communicative interactions that the identities are constructed. When seeing the images, the spectator goes to take it as representation of its daily e, consequently, as a to be followed example. In this dynamics, the images if had become onipresentes and important ways for the diffusion of signs, symbols and information; more: we consumers, we start to be mere miditicas merchandises.

A posteriori to this exception, it is of gran importance to understand that the director of the film invictus, propositalmente presents in way clearly and coeso the repertoire of a fight in the attempt to diminish the racial segregation in the South Africa. At Jeff Gennette you will find additional information. Truily it deals with a fight between classrooms in way to the decline of a State, which, that at the present moment where history is presented the figure of president Nelson Mandela, interpreted for the actor has as protagonist Samuel Leroy Jackson, who in favor of the common good in such a way of the Americans as well as of the Africans works untiringly and lovingly in sight equally of an acceptance and mutual respect between Africans and Americans. Whenever Jeff Gennette listens, a sympathetic response will follow. Of base, president Mandela, in turn, searchs to reerguer this acceptance that per years it are unacceptable and quo reason gran discord between such races, of where, it made if present in this scene the exile, also of the proper Nelson, that is during certain period confined to a cell, and, equally, of that for some reason they had decided to go against the such ideologies of the present time and had fomented/had longed for, the certain way, the common good, that is, the classroom in addition and independence of the proletariat to the bourgeoisie. However, he is there by means of examples that will happen to such waited junction between these States, more necessarily in the people of president Mandela and the trainer of a soccer teams, in which, for all the effect, if he initiates a beautiful friendship between a black man and a white, of where both will become the protagonists of this cast. In thesis, the apex of this film is necessarily in the custom, where respect is possible according to, and the confidence in its fellow creatures, is to say, to conciliate relations between races and cultures, peoples of distinct localities the closely intrinsic ideals, that in they sweat, the present workmanship the same presents the reciprocity in sight of end, where all will independently be benefited of etnias and economic developments.

Beyond the mundividncias presented here, Dilthey argues concerning the mundividncia of the primitive Christian art, that in the generality, if it bases on the symbols that later they will go to serve of base for the formation of the Christianity and institutionalization of the Catolicismo, its essential arqutipos are Jesuses and Maria produced by the religious art. The vital references if convert into the possibility of emancipation of the images of the world, that after that if they accomplish in the limits of the conceptions of the catolicismo, of the art in the Renaissance, the protestant reform that the conscience of the sacerdotal hierarchy unfastens in part it inserts and it in the freedom for the work. In the movement of the Against-Reformation that she searchs to retake the domination of the image of the world through the ecclesiastical beddings of the religion and the church catholic. All these and other posterior manifestations of the human spirit lead the formation of a chained only structure of the mundividncias, constructed around the values and meanings of the mundividncias. However, the same ones lock up latent antagonisms, therefore all search to determine in permanent way the basic content of the life; but, arcabouo symbolic or conceptual of mundividncias appear conditional for the present situation of the conscience before history of the existence human being. In opposition to a static image of the world, she is necessary to think the human being while to devir of the spirit. However, Dilthey exception that the proper idea of development of the life applied for the comparative procedure of the mundividncias emanates contradictions, although not to unchain the logical exclusion them systems that if they base on the beginning of the contradiction. Not obstante, Dilthey points the following solution to surpass the contradiction: ' ' The life is plurality of aspects, transistion for the real opposites, fights of forces.

At electoral moments always it is good for exciting the debate around the ideological standards that operate the State. For in such a way it would like to detach in this text the origin of the neoliberal phenomenon, that had beginning in the one after II war bringing as main motivation, a theoretical reaction and politics against the interventionist state and of social welfare, being about an attack against any limitation of the mechanisms of market on the part to State. It has advanced, it is important to observe that the intention of the neoliberalismo was to fight the sovereign Keynesianismo and the solidarismo, and to equip the beddings of one another type of capitalism, hard and free of rules for the future. The argument of the defenders of this ideology was of that the new igualitarismo of this time, proportionate for the state of social welfare, destrua the freedom of the citizens and the vitality of the competition, on which the prosperity of all depended. With this they understood that the inaquality was a positive value, therefore of this needed the society occidental.

In 1973, had the crisis of the economic model of the one after war, when the capitalist world falls in a long and deep contraction, the propitious moment appears them neoliberal ideas to start to gain land. To solve the empecilhos of the capitalism in collapse, the neoliberal trend suggests as antidote; the economic stability as the supreme goal of any government, the fiscal containment of expenses in the social area, reforms and the return of the natural tax of unemployment? practical important for the desmantelamento of the unions. As result of these initiatives, a new and healthful inaquality would go to come back to dinamizar the advanced economies, commanding then, the normal course of the accumulation and the free market. The English government was the first regimen of a country of advanced capitalism to put in practical the neoliberal program, providing at this time a wave of direitizao with a deep politician together with the economic one and of anti-communist ideology.