Renaissance According to Kierkegaard, the man constitutes of an unfinished being, that is in constant formation, the man alone leaves to know when he dies. Contemplating to a more reasonable reply the man he is, permanently, a composition of its revealed nature spontaneously, and its ideas elaboradamente seated. We are, thus, in part the expression of what in us it is printed matter for the nature of our being, and our constitution, but of another part we are equally the fruit of what we idealize to be. accepting these consideraes, we can assume a new conscience in relation to the man and its formation, to impose in the spirit the search for new knowledge is to give a step ahead, in relation to the primrdios of the humanity, today we can being proud in them with the levels of information that we possess, we receive an education in accordance with our expectations, in contrast, of the medieval ones, mainly, the education was restricted only to the noblemen, or those that entered the monastic life. The education, of the historical point of view, consists of the set of techniques and values of a culture, that are transmitted in institucional way to the new generations. The problem starts to be thought when we start to have notion of what the man has made of itself exactly, in elapsing of History. But the man of today does not possess the same characteristics of the medieval man, as well as the mentality of the Greek world in relation to the orientals, in the way to think of the Romans about relation with Renaissance. Each period of History presented a predominant ideal of education, what valley to say, that at each moment of History the man looked for to exactly construct itself to it inside of...
Brazil We have, thus, two polar regions of quarrel. In historical terms, they are the quarrels, of a side, the French History of Sciences, and another one, in measured minor, of the Critical Theory of the School of Frankfurt, and in great measured, of the Realistic Critical epistemologia of Bhaskar. 2.1 The constructions of the speech the theoretical works search to answer to one definitive set of estimated that they authorize the construction and the operacionalizao of the speech as analysis object: place is about the call of where if it speaks and of the call epistemolgica monitoring. Pcheux and Fairclough, as basic theoreticians of the two perspectives theoretician-analytical in question, they leave of different places and this causes distinct emphases and priorities. When considering its social theory of the speech, Fairclough is assuming multiple displacements: in relation the Saussure, to the Sociolingustica and what it calls estruturalista boarding of the analyst of French speech, Michel Pcheux. ' ' When using the term discurso' ' , in Fairclough says to them, ' ' I consider to consider the use of the language as practical form of social and not as individual or purely reflected activity of 0 variable situacionais' ' (FAIRCLOUGH, 1994). The speech must be seen as an action way, as one practical one that it modifies the world and the other individuals in the world. The dimension of the constituent speech of the social one, inhaled in Foucault, possesss three effect, according to author: the 1) speech contributes for the construction of what it is related as ' ' identities sociais' ' citizen position, for the social citizen and the types of I; 2) The speech contributes for the construction of the relations social; 3) the speech contributes for the construction of systems of knowledge and belief.

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