In attendance to these recommendations, in 1989, Unep/UNESCO, publishes a sequence of definitions on Ambient Education, of which I detach most excellent: it is the learning in as to manage and to improve the relations between the society human being and the environment, in integrated and sustainable way; it is the preparation of people for the life, while members of the biosfera; it means to learn to use new technologies, to increase the productivity, to prevent ambient disasters, to minorar the existing damages, to know and to use new chances and to take made right decisions; the learning to understand, to appreciate, to know to deal and to keep the ambient systems in its totality; it means to learn to see the natural or artificial picture that data surround problem, its history, its economic and technological values, perceptions, factors, and processes global cause that it and that they suggest shares to cure it. GUIMARES (1995), defines Education Ambient as creation of new values that criticizes the established standards and behaviors and that they have antagonisms with the institucional level potentially having, therefore, to stand out the importance of the not formal shares. These actions generally of carcter pioneering, actuam on the society and open spaces for a formal education, that will be expropriated by the institutions at the moment where the social demands thus to demand. REIGOTA (1999) adds that Ambient Education is basic for the solution of concrete and immediate problems, but also for the taking of decisions regarding others not so easily identified. As the Ambient Education estimates a reflection on the style of current life, the consumption habits, the values and the attitudes of each individual, making possible to think alternatives and solutions for the problems and the complexity of the ambient reality, REIGOTA (1999), alleges that one Politics of Ambient Education must, necessarily, to contemplate lines of direction that favor the sprouting of new ethics in the relations between the beings, aiming at not only the improvement of our quality of life, as well as of the future generations, that is, the proposal of parameters that take a new model of development with sustainable bases preparing the people for the life while members ofthe biosfera. .
The attention must be redefined, placing a new paradigm of health as right and communitarian social construction, from a globalization vision of the processes of social interaction. THE ADVANCE OF THE CRACK IN THE BRAZILIAN SOCIETY AND ITS MALES IN THE PUBLIC HEALTH? A THEORETICAL REVISION 2.1? The description of crack in the country, its males health and the challenges for the treatment of the users in Brazil Has some years crack was introduced in Brazil, the use of the drug was restricted the classroom less falsifies, due to the low commercial value, started thus a black and mortal trajectory, some of the first users was living of street, who most of the time begged for alms’s; affirming to be to buy of foods, ledo deceit; all profit gotten through the goodness them others, was for the purchase of crack. The street inhabitants who before smelled glue, smoked marijuana and consumed alcohol, turn in crack a drug fast reactions and a form to soften its more diverse problems.
At the time of the introduction of crack in Brazil, the authorities believed that crack would not leave the consumption of poor and the inhabitants of street, therefore had not given the importance due to the problematic one, although this, its consumption burst the barriers of the society, conquered other classrooms of the society, widening itself quickly and fierce, change-dding an epidemic nationwide and there, ahead of all public shout, the states had started to run against the damage, even so bashfully. Crack left taking to the hole an abundance people in all the parts, making thousand of victims in all domestic territory, increasing the violence space where it took shelter and it mounted its bases of distribution and sales. In the last five years the number of users of this drug in all the country almost folded, passing of 380 a thousand for 610 a thousand (given of the MS), although the happened constant deaths of crack and for crack, thus were therefore if not, for certain already would have exceeded the vitiated house of a million of, had its fast proliferation and difficult curative recovery.
The German philosopher Friedrich Wilhelm Nietzsche (1844 – 1900), in the book ' ' The gaia cincia' ' it says that the value is dictated by the human interest. ' ' What it wants that has? value? in the world of today it does not have it in itself, as its nature? the nature is always exempt of value: it was given, offered a value to it, and we were we? these givers and ofertadores! The world that has? some interest it human being? , we were we create who it! ' ' (NIETZSCHE, 2001, P. 204). For this philosophical prism we can affirm that the globalization if bases on the creation and distributions of values. Then it has that to analyze itself as the society determines the production relations that add values. For Marx (2003, p.256) ' ' all the society forms are a definitive production and the relations for it produced that they establish to all the other productions and the relations the one that they give to origin its category and its importncia.' ' Thus being, all society is a production of the proper society, as well as what this society produces starts to have value for the valuation of the proper society.
It happens that. with ends the survival the society establishes production relations and of exchange of what it is produced, the relation is on who produces pra who consumes to determine the value of something or of some considered thing important inside of the social group. If the society if determines by means of the personal and impersonal relations, and the globalization if it bases on the economic exchanges, then, globalization by means of the relations of burrows is possible to appraise this called process. The globalization nothing more is that interrelation and economic interdependence. Because it is pautada in the relations between countries and thus between people. .
Who obtains to discover this value, is possible to love in fact with wisdom and truth, does not have falseness, but it is glad with the joy of the other, I I have the firmest certainty. According to Goya, (1999), the necessary man to discover the condition human being who it has and that he differentiates of the excessively animal ones, affirms that: … as can the man be free and happy if it does not obtain to be pleased? According to Erich Fromm, not even the most absolute satisfaction of the instinctive necessities it decides the problem of the absence of the happiness human being, therefore that the man is something more than pure instinct. So that the man if carries through in all its potentialities it needs, therefore, to go beyond its mere biological condition; it needs to walk in the direction to develop those facultieses specifically human beings and that … differentiates it of the animals (GOYA, 1999, p.5).
Evident that in the current world the problems are many, in all the areas, that are in the health, the security, in the education, in the environment. But it needs to search ways to continue the life in the Planet, and thus it is of quality, with social and ambient support. A sustainable world in all the areas of the scientific and technological development, where the life is an essential, untouchable value, treated with love and preserving it. Thus, each individual to discover the essence of the love and to cultivate it in its life, being transmitted the perfume for the others, sharing the good humanistic values, looking for of certain form, to know the other better. To think about the other, in a global dimension is something capable to change paradigms in the society, becoming it more human being and valued, this new way to socially think respecting the particularitities of the peoples as for the culture, social condition, level of instruction, nationality, regionalism, traditions etc.