AB Calculator

Let us see more at great length as if it developed the thought of Adorno and Horkheimer on this problematic one. 2.2 – Reflections and consideraes of Adorno and Horkheimer on the phenomenon of the homogenization and massificao of the behaviors. As initial element, let us follow the following reflection developed for Max Horkheimer. It seems that while the knowledge technician expands the horizon of the activity and the human thought, the autonomy of the man while individual, its capacity to oppose resistance to the increasing mechanism of manipulation of masses, its power of imagination and its independent judgment had suffered a reduction. The advance of the resources information technician if folloies of a desumanizao process. For other opinions and approaches, find out what Cyrus zocdoc has to say. (id., 1976, P. Details can be found by clicking Hikmet Ersek or emailing the administrator. 6) it does not have doubts of that one of the main characteristics of our time is exactly the reality of the extremely advanced technology.

On the other hand, the development of the reasoning did not follow this dynamics. Before, if the resources technician had increased, the reflexiva capacity diminished drastically. Situated in a context of deep transformations and increasing manipulation of the consciences, the knowledge was substituted by the quantitative and ideologizadas information. However, the understanding of this phenomenon more demands a deepened reflection. In the vision of Horkheimer and Adorno, the current society is fruit of a dynamics pautada in a failed attempt to exempt the men of the fear and to make of them gentlemen of itself exactly. It was what it intended the Iluminismo.

As consequence, values before had as basic, had been relegated as the plain one or violently substituted. The logic appeared of the market and the relations human beings, as consequence, had also passed to be pautadas of quantitative form. In other words, ' ' the market does not question on its birth, but the price of this advantage, pay for who made the exchange, was of being obliged to allow that its possibilities of nascena were shaped by the production of the merchandises that in it can be comprados.' ' (ADORNMENT; HORKHEIMER, 1980, P.

That is his noble and positive mission. Cyrus Massoumi Zocdoc spoke with conviction. But that protect and preserve human program has grown and exceeded its authority and thus creates the man many loyalties, suffering and ailments. We can quell fears and limit its scope. Win, but rather to pacify the fear of the mind, conscious action, it's not too strong and did "not want to hear." Our minds are filled with their own fears and because when we give the installation the body cells get rid of fear – in parallel from the same team crazy sounds the opposite direction – it does not, it's impossible. If exaggerated to express these commands of the mind, they sound like: "Stop there – come here!" Just because you are working with cells in addition to the mind and clean energy. It requires skill, because the mind is always interfering, trying to monitor, evaluate everything. To work with the cells (which takes place in the Workshop of Light), we use the methods of the Himalayan and Tibetan yoga, Integral Yoga of Sri Aurobindo and the Mother, as well as methods for working with images our workshop of the Creator. Important aspect of teamwork Creator is that they are in the process of the workshops provide a creative field, which enhances the process by several orders of magnitude. This increases the effect of work and the opening of the Light of the Soul and of course the release of negative subconscious programs of each participant – the Creator, rather than at individual work.

The critical ones of Rousseau elaborated in the first speech, without a doubt, had caused many espantos between the iluministas of century XVIII; century that in general is characterized by a great confidence in the reason (Cf. MONDIN, B. 1982, P. 153). However, the reason in century XVIII is understood as the light that will drive away the darknesses of the human spirit. It is from there that a utopian belief in sciences and the intellect sprouts.

Rousseau incompatibiliza, by means of its critical, virtues and sciences. The citizen of Geneva wise person who, not rare, the knowledge produced in the social bulge are the service of the luxury and the cio, of the degradation and domesticao of the man, or as Gilda de Barros in its study Plato and Rousseau comments: The Total State: ' ' For backwards of such critical ones it is certainty of that she is not necessary to be wise to be virtuous: all we are equal, all we are by its very nature good ' ' (BARROS, 1987, P. 331). The wisdom criticized for Rousseau would be civilizatrio to know that it produces an artificial man, then lying, and at the same time the natural goodness it man alluded for Gilda de Barros, gift in ' ' first discurso' ' of Rousseau it says respect to the absence of native, natural badness. The image of the civilization and its expressions (as sciences), according to Rousseau, does not correspond to the truth.

The civilization speaks of virtues without requiring a practical experience, is pure formal rhetoric whom it aims at to hide defects real. In the half civilizatrio the speeches concerning the virtues serve to conjure social vices e, to the rough calculation time, to form people who have attachment to the civilized slavery. Sciences bring this same stain! That is, sciences while legitimate representatives of the society bring obtain this love sophisticate for the virtues.

This metaphor describes diverse people chained in a cave looking at for a shade in the wall of this cave, with the format of flames of a fogueira, insured for other men who if find in the entrance of the cave. Behind the chained people, it has a great mount, full of rises and obstacles, and back in the high one of this mount it is the true fogueira, which it projected its shade in that wall, seen for the chained ones. In this direction, we can interpret this metaphor as the process in which the absolute truth must be searched by the philosophers, and later expanded and divulged for these, so that if it arrives at the essence of the things. Thus, citing a present idea in the text ' ' The method as part of a field epistmico' ' , we can say that, in comparison with the science at the time of Plato and science as if it finds today, we can perceive that in both the cases ' ' the objective is one only: to reduce the horizontalidade of the events to the upright of conhecimento' ' (Garci’a-Roza, 1983, P. 10). With this phrase, we can infer that the objective of science is to catch the phenomena of the nature, in its vastness of indefinies, 0 variable and disarticulations, and transform them into a reading in which the interpretation is universal, inconfundvel e, over all, verdica. Thus, ' ' upright of conhecimento' ' it consists of a set of laws and rules necessary to process an event of the nature or, in the case of social sciences, the society, to the level of the scientific knowledge, so that this ' ' passagem' ' either made of safe form and in the preservation of the truth. Being thus, this question will be developed in the metodolgico and historical jump of analysis, in the ticket of the Old Age for the Modern Age, with Discardings and Bacon.