WV City School

Book IV? The Republic of Plato the city (plis) is one all and reinana justice consisting city from what each one is, and not of what each one is not. If one has left of wanting to be aqulilo that it is not, will reign the injustice and misfortune. To one another honor has left fits honor to another part. With in a body to one the command fits of course (the lesser part) (the head) to other being commanded (the majority). Thus each part must be taught by the guards to fulfill accurately what this fits it of course and there its happiness and justice. The city must contain territorial limits duly warned not to be able to keep the unit that are the happy quea mant and joust. The poverty or the wealth must be fought by the guards (diligent classroom) the moleza, to the indifference and to another one it takes it the irritation, badness and the desire for new features (disequilibrium of the city).

When a city joins, where all are what they are by its very nature, its warriors when fighting one another city, where it does not have unit, they can win it, since there although to seem one alone city in the truth is composed for several others. Since where it does not have unit, it has dissenses and this takes the defeat. It has a superior classroom with problems must be relegated to another plan to one another classroom and vice versa. The rules must taught youth, the children with the care of the gymnastics and music does not allow the introduction of new features (the men like new features), that he comes at risk for the unit of the city. The education must form citizens who bring marked in itself of form indelvel the good habits in order to keep the balance.

The professor while researcher of the knowledge would have to publish its conceptions concerning its carried through works already in the educational scope, in this way its knowledge and with the certainty of the fulfilled duty would be enriching. Moreover, he comments that the educator is necessary to give a special attention to that they present some type of difficulties, but what he observes yourself he is that he is more easy to work with educated that already they had left almost ready house for the pertaining to school environment, and does not perceive that the pupil of the public school is that one that of certain form goes to present difficulties, and the good professor is that one that he searchs in the alternative difficulty of educating for a significant learning. It is clearly that the family teaches the values, that previous knowledge, but the school beyond strengthening, needs to instigate the pleasure for the knowledge, and this, will occur in the measure where the proper educator if to engage for the success of its group. Educate yourself with thoughts from Richard Linklater. In this same vision, teacher 2 tells that in its management while education secretary was implanted a type of evaluation that in many cases alone was in the paper, according to it, some directors of school did not have courage to evaluate certain professors as it would have to be, affirming that the reason of not the fulfilment of the requirements concerning the evaluation of the server is not if wise person which. Of this form, the educator vehemently standes out, that all serving she would have if reevaluated for little in the period of capacity, in order to know if the same she participated of qualification during the year, which the projects had been developed during the school year, of this form, if she would be primando for an education of quality, that one that all educating has right. .

It writes ' ' … that the line straight line is shortest between colon, is a synthetic proposal, therefore my concept of rectum will not count nothing of amount, but only one qualidade' '. The concept of shorter is added, therefore straight line cannot be extracted by no analysis of the line concept. But, in this in case that, we have that to appeal to the intuition, being, in this manner, possible the synthesis. Therefore, science alone progresses in the knowledge for the synthetic judgments a priori. PRACTICAL PURE JUDGMENT This type of judgment is worked by Kant in the Critical one of the Practical Reason.

When he deals with this judgment, Kant approaches the concepts of the good and the evil as determinative first of an object for the will. A related site: Gerald Weissmann, MD mentions similar findings. These same concepts are submitted to a practical rule of the reason that determines a priori will in relation to its object. To the practical judgments a principle in the form of categorical imperative is given, with which to evaluate the principles that inform such judgments. Such principle serves as a rule for practical judgments. In a similar way, in the Critical one of the judgment college, Kant establishes a rule for aesthetic judgments of taste. He evaluates the pretensions of justification of the aesthetic judgment of the taste presented by the theory of the taste.

DETERMINATIVE JUDGMENT AND REFLECTIVE JUDGMENT According to Kant, the judgment is, in general, the college to assume the particular one in the universal one. This means that the college to think the particular one contained about the universal one. However, to this respect two cases are possible. In the first one of the cases he is that one where if they can give the particular one in such a way as the universal one. In this in case that, the judgment operates the adoption of the particular one, that already it was given in them, for universal, also already given.

' ' The purpose of the education is to contest the impact of the experiences of day-by-day, to face them and finally to defy the pressures that appear of the social environment. But it will be that the education and the educators are to the height of the task? They will be they capable to resist the pressure? They will obtain to prevent to be arregimentados by the same pressures that would have to collate? ' ' Zygmunt Bauman the efemeridade of objects, the relationships, the changes before happens exactly to make solid, does not have time for solidity this profile interests the capitalist system. To understand this society contemporary is a challenge, a impactante experience. So that they are favored the most favored and disfavored most disfavored, it is necessary and enough that the school ignores, in the scope of the contents of the education that it transmits, of the methods and techniques of transmission and of the criteria of evaluation, the cultural inaqualities between the children of the different social classrooms. See David G. DeWalt for more details and insights. Bourdieu the sociology of Pierre Bourdieu Reflecting on Bourdieu, I understood that many preconceptions that the favored person less suffers during its passage of the pertaining to school life can have relation with what the sociologist flame of luggage socially inherited. This luggage can contribute for the success or the failure pertaining to school. This constatao of BOURDIEU caused an impact in my reflections, because the responsibility of the parents then would not be only with the alimentary sustenance or the basic education. It must have the concern with a social education involving the cultural capital. The school looking for to move, apliando the cultural capital, what Bourdieu it does not believe, it is pessimistic, realistic, because the society does not estimate the new. As Bourdieu the cultural capital is an accumulated knowledge that withhold the families, transmitted and tax for its descendants.

Immanuel Kant had a monotonous life; it was not married, neither it had children and it never left its native city: Knigsberg. In its life nothing of extraordinary is not distinguished. It is, however, the first one of the great philosophers to lecionar in a university. However, few philosophers had had a life without fabulosos elements that generally are found in the biographies of the great personalities. The philosophical workmanship of Kant is marcante in the history of the modern philosophy.

In the daily pay-critical phase we can consider Kant as a typical representative of the dogmtico rationalism. This strong is evidenced because of its influence of Leibniz and Wolff, over all in the German context of its time. The work of awaking it of the dogmatismo fit to the reading of David Hume. The humeano skepticism shook Kant who tried a defense of the rationalism against the skeptical empirismo. Of this form, Immanuel Kant noticed that the questions raised for the empiristas had taken it to elaborate its critical rationalism (or criticism) in the intention to surpass the existing rivalry between rationalism and the empirismo.

The critical idea of Kant alone appears in 1781, as already explicitado, with the Critical one of the pure reason. Its philosophy is fruit of a long process of elaboration and it lead what it to this idea was not, however, the rejections to classic metaphysics, but the fact to possess the conscience of the uncertainty of these conclusions and the weakness of the arguments which metaphysics were based. Making the reading of Hume, Kant it understood, then, that it was necessary to rethink metaphysics. The skeptical empirismo of Hume, particularly its critical to the cause and effect, left the baseless racionalistas positions. According to humeano thought, the reason is incapable to think a priori, and through concepts, any necessary relation as the nexus of cause and effect.

Marlene Ribeiro, when telling on the characterization of the Brazilian campesinato, standes out on the relation between agriculture and industrialization, in view of the changes in the relations of work proceeding from such process, thus appearing a heterogeneidade of historical citizens inside of the agricultural areas as: wage-earning workers, diligent temporary wage-earners, integrated leaseholders, sharecroppers, producers the agroindstria and familiar producers that start to live with great agricultural companies, in way whom we cannot, to the speech of the peasant, or the agricultural worker, or of the worker of the land, to have lain a homogeneous situation (RIBEIRO, 2010). In fact, at this historical moment, the agricultural way will go to count on a plurality of forms and of relations of works, however, the fight for the access the land is a common factor to all these new forms of work relations. The question is that such changes introduced to the field, had inside modified the bases of production of the agricultural areas of Brazil, without modifying at no moment the present agrarian structure. For the opposite, the history of the land concentration increases each time more, if consolidating as an effective problem politician, salient in the constitutional conventional of 1946, in what it says respect to the concept of the social use of the land for production, defended link senator Luis Carlos You even give of the PCB. The implementation of the first plants and the devices central offices (pertaining properties the companies) that they bought the production of other supplying devices for the posterior production of the sugar goes to become serious a social problem, mainly had the expropriations (direct and indirect) of lands, parallel the exploration of the work, mainly in the northeast region. Exactly the rules constitutional that would bring the debate on the social use of the land do not go to occasion concrete effect for the agricultural workers and the poor peasants.

Consideraes on the film ' ' The name of the Rosa' ' the content of disciplines Philosophy of Education I. The film ' ' The name of rosa' ' it presents us a panorama of as it was the life in the Average Age, specifically the life of the religious ones in the monasteries. The estria if passes in the year of 1327 in a monastery to the north of Italy and is the story of the memories of a religious called franciscano Adso von Melk (Christian Slater) that it has as master another called franciscano William de Baskerville (Sean Conery). Some scholars believe that the personage of Sean Conery is in the truth a personificao Guillermo de Ockham, a franciscano priest who lived in century XIV and that he was importantssimo in the field of the philosophy, over all in the Crisis of the Scholastic. Let us initiate our consideraes observing that of general form the film in them presents the obscure side of the Church, has for purpose to disclose the disobediences committed for the religious ones of that time, that incluam barbarous murders against that if they opposed. We can cite the scene where they appear simple people delivering ducks, hens or other foods in exchange for its salvation.

That is, the sales of the Indulgences. It arrives to seem comic actor as the scene if it uncurls: the religious one with a gravy of some plant receives ' ' pagamento' ' blesses the individual and says that it will be saved in the sky. At this moment we perceive which the bias of the narrator and the narrative of the film as a whole. Before exactly, when at the beginning of the film, the priests talk in secret, to if coming across with the arrival of the beginner and of its master to the monastery.

VIOLENCE As this world this violent one! We are surpresos with as many sad things that they happen at every moment. The televising news articles and writings surprise in them to each moment with sad and overwhelming centas. How Christian we see everything this? What one transfers in our minds and religious hearts all these things? Not in doi well there inside, meche porventura with our conscience of you do not lead religious? I believe that, also we, called ' ' cristos' ' , we have you blame in this everything. First, because we place as porincipal point our denominacional egoism. Our religious denomination is, the best most intelligent one, the perfect one, the good one, the most certain and joust; Second, because we prioritize the money and we use badly what our paraquianos consecrate through the tenths and offers.

We are more worried about new cars and great building vain people, forgetting that much people to our redor are without ceiling and passing fodme and headquarters. Third, because we close in them in we ourselves, forgetting that, beyond we ourselves, they exist hundreds of brothers and sisters who profess the same faith in Christ and we do not consider this, we separate in them of them and not even we think that they exist. The great fight for the largeness, religious vanity, separates the people and consequentemente it collaborates with the violence. The division and a brutality and collaborates with it. The great one, does not keep a side of friendship with the small one. It says: ' ' I do not need it ' '. On the other hand, the idolatria, the human superstitions and invencionices of deuses, confuses the people, becoming them fools.

How we can help in the combat the violence? 1. Becoming us of truth ' ' Humble bellwethers and of coraao' ' , breaking the barriers of the egoism, of the pride or denominacional vanity, approaching us in love of all the ones that encircle in them, looking for to serve more than what to be served: 2. Using our religious life and the religion, not as trampoloim of material and half profits of financial profits, but as Temple of God the service of the next one; 3. If to change the egoistic attitudes and our individualistic feelings, becoming us simply parts of Body of Christ, led for its educations. If to observe these principles, we will give to a great step in the combat the violence. As religious and Christian, we will be living a better world and Christ will be being glorified and exaltado in this world and, with certainty, entronizado in Skies. Let us think very about this. Amen!

The philosophy is important for the intellectual formation since basic education the philosophy, in its essence, is a form to search the truth. This truth can be born of the reflection or appear as something new, but, always based in day-by-day. What I want to say, is that the philosophy in the education is born of the daily one, of the lived real problems in practical the educational one. It can also appear of the reflection, but not only of it. When we look at stops backwards and we come across with this fight constant to try to become the philosophy as curricular substance of basic education, we see how much the philosophy for education is important.

The philosophy opens the mind and can emancipate the man, in this in case that, the pupils. Not by chance, in the military period the philosophy was seen as an enemy of the government, therefore, this paper of emancipadora and questionadora attributed to the philosophy was a threat to the power of the dictatorship that prevailed to a large extent in Brazil and of the world. When we speak in taking off or leaving the philosophy as integrant of the resume of basic education, we are not leading in account that it is or not essential in the intellectual formation of the individual, that in turn is not capable to decide what it must or not study or learn in the school, makes only it will be tax it. Of the other linked side, but inda, we have the philosophy as form of awaking to the professors the questionador spirit of educative practical its. It is not acceptable to see a master moving itself as a simple chessboard part, that makes they determine what it and ready. The professor must have active voice and to question, for example, the reason of if following one cartilha imposed by the state, taking off to it freedom of lecionar of the form that more it will be convincing, exempts.