The Chinese

Aristotle is worried about inefficacy and inefficiency of a Law, whose applicability can be compromised by the non-observance of the true yearnings of the society. Additional information at David Zaslav supports this article. Plato says that the Law must mold the Real, but for Aristotle the Real is that it must mold the Law. But this vision cannot be understood as an absence of strong ethical principles or the abstention to promote the Good? that Aristotle also understands as an aspiration of the human being capable to conciliate the individual interest and the communitarian one. For the opposite, it he considers a strict control on the passions, with the difference that it drift of them in such a way the virtues how much the vices, in contrast to its masters predecessors. 4.3 – THIRD Finally and so important DIMENSION how much the too much conceptualizations, meets it more third dimension of the ethical concept of a raised form in relation to the too much concepts, therefore in this point it is had reflection as the word key of a metatica, where the practical ethics will be verified with vehemence, the biotica, poetical, the aesthetic one, the dialectic etc. are said Here in a raised degree more of a ethics concept, therefore she is necessary to identify moral, religious, scientific, habitual and mainly philosophical values that will congregate questionings referring the current events of the relation man-ethics.

In China, they had created the square shaped watermelon. Which are the perigos Reals in modifying the biological nature of a fruit appreciated for all in the world? If you find that she has control on its relative decisions its life, what finds on the euthanasia? The abortion really is a crime? Questionings as these above, are in the truth, the starting point to initiate a society perfect joust and. A time that in the world today lacks a little more than philosophy to all we.

Sixth Edition

The tricks of old, as to play ball in the street, hide-hide, are being substituted for games of the Internet, that comes socially creating a generation of mentally ill people, the individualism and the lack of social contact is marcantes in the young population currently, that also it leaves sufficiently registered the increase of consumption of alucingenos and depressive people, having as factors for this the solitude and the lack of a perspective to feel itself valued in world each informatizado time human more. ‘ ‘ The tricks of old, are being substituted for the screens in 3d’ ‘. (ANDERSON: 1999). In the aspect politician, globalization comes being an ally and an enemy of the national sovereignties. Discovery Communications may not feel the same. Many arrive until affirming that the age of State-National is in frank disappearance, this had intromission of many elements as multinationals and interests of rich nations, in spoiling the energetic potential of emergent countries, as the case of the forest Amaznia in Brazil and of the reserves of oil in Iraq.

However with opening of markets, and the expansion of companies poderosssimas as Toyota, Panasonic, Coca-Cola, among others offers to a great chance of tax collection and jobs. In relation to the end of the national sovereignty, the United States come facing a great amount of manifestations, for its arbitrary interventionist politics and, passing over organizations as the ONU and the OMC, placing in very the index of validity and legitimacy of its power to keep the economic and social relations of the countries in constant harmony. What if it could be affirmed then regarding the globalization? While it establishs connection the peoples, it also cause the social inaquality, demanding each time plus a renewal in the hand of workmanship of the workers, mining social relations that are if restricting the programs of chat in the Internet, and an inevitable increase of the poverty, which had in many points the exploration of the rich nations for the poor nations. The equality is each more difficult time, and a wild globalization is in march for the globe, giving privileges to a minimum amount of people and destroying the possibility of growth of others.


In such a way, Nietzsche affirms that the doctrine of the Christianity is incapable to take the humanity for a new period and a new way to think because it is fossilizada in a dogmatismo that was incorporated and has its origin in Plato. This submerged one in this Metaphysical dualidade that separates the body of the soul, the substance of the spirit, the sensible one of the intelligible one, the current world of suffering of a future world of joy. Therefore, so that if it can usufruct an existence ' ' dionisaca' ' it is necessary that if it modifies this panorama given for the tradition and the Christianity with the imploso of this dualism. It is necessary that if it assumes as new cloth of deep, not it promise of the future life, but yes, recognition of the terror and the nonsense of the existence. That if it recognizes the life in what it has of gladder and exuberant, but also of more terrible and painful.

Thus, Nietzsche interlaces the philosophy with the art, therefore she is necessary to accept the life in what it has of and better more beautiful, however also is necessary to accept horrible and the painful one, making that the philosophical activity on the existence of the man must be the art, therefore: ' ' the art is essentially to say yes, to bless, to divinizar the existence ' ' (FP14-55). The existence cannot be established in one ' ' moral' ' that it legislates absolutely enters the good and the bad one. He is against this philosophy ' ' platonic catholic ' ' that it disdains all you legitimize them to aspirations human beings to the life; that Nietzsche goes to nail a thought based on the art and the laugh, it &#039 goes to search a certain position; ' amoral' ' with the firm intention to demystify this requirement of a dogmtico idealismo and an excess of seriousness, it goes to look for to bring the philosophy for ' ' life here and agora' ' considering existence of the world as an aesthetic phenomenon, or in other words, is the dionisaca art that is for brings all of ' ' acontecer' ' of the reality: ' ' – one ' ' deus' ' , if thus it is desired, but certainly only a inconsiderado and completely amoral god-artist, who in constructing as in destroying, in the good one as in the bad one, wants to aperceber of its identical pleasure and autocrtica, that creating worlds, if disentangles from the necessity of the abundance and superabundance, of the suffering of the contrapositions in them apinhadas' '.