With the social division of the work and the production of excesses, were clearly that a man would be capable to more than produce what its necessities of subsistence, thus creating the economic possibility of the exploration. From then on, members of other communities, made prisoners, were not died nor untied but transformed into slaves, making to appear a new type of society, with private property of the means of production, a escravista society. The Anthropology registers the slavery at remote times, however, with patriarcal character, gentleman and slaves working together (over all to the south of the Sahara). With the growth of the social division of the work and the development of the exchanges, civil and military heads had become kings and emperors. The use of the power institutionalized for the defense and the magnifying of the goods grew.
The seted guards, the courts, the arrests and the lunatic asylums had formed themselves. The State appeared as instrument of violence of the ruling class on the explored masses and the assignment of madness for any 7 different mannering logic of hegemonic. Slaves had supported agricultural explorations, the large states of Rome. They had constructed the pyramids of Egypt. They had initiated the first plantations of cotton, without which the modern industry would be inconceivable. ' ' As the machine and the credit wrote MARX the slavery constituted the base of the industry burguesa' ' 8. The history of the escravista society is the history of a encarniada fight of classrooms and numerous revolts of slaves, one of them, of the most known, commanded for Spartacus (73-71 B.C.), in Rome. The feudal reality, in turn, showed of unquestionable form the interdependence enters the productive relations of production and forces. Rank that the slave was not interested in the increase of the production and the escravismo, of this form, stopped the development of 9 the productive forces, became necessary the creation of a stimulaton to raise the productivity.
In this direction, using itself the words of Luis Washington Vita, one concludes that the national contribution in the field of the Philosophy is more assimilative of what creative. It is assimilated what it comes of it are, but never some proper national thought is created. To this fact another one is added: the dependence economic, but not only also cultural. While we are only consuming of foreign teses and we do not create nothing of original, implicitly we assume our condition of colonized intellectually. Lamentably, in Brazil, the cultural dependence, as well as the economic one, is seen with much naturalness. What many brazilian thinkers forget is that, in the act of to assimilate traditional theories, must be understood the respective historical context where the workmanship study object was written, which, is said, is always diverse of that one where our country is inserted. The author is well clearly in the following ticket: ' ' (…) vital ideas for a European or North American could here be mere ornaments intelectuais.' ' We must have in mind that books of Philosophy written by Brazilians do not estimate that it has really latent a Brazilian original Philosophy.
So that let us can consider that it has properly Brazilian Philosophy, is necessary some questionings, such as: which will be its language, its methodology, its conditions? The simple ones to want is not enough to answer to the questions that if place in them when we intend to create a thesis. In this question, filiar it what he is ready (the European thought) is, without a doubt, more cmodo of what to delouse themselves of our cultural alienation and to give life to an original thought. At certain moment of its workmanship, the author of the account of existence of those intellectuals who try in some way to justify the absence of Brazilian Philosophy, and the two main causes would be: ) not to be proper to the Brazilian spirit, and of the Latins in general, the concern with the study of Philosophy e; b) the Portuguese language would be unprovided of necessary philosophical terms to the adequate study and understanding of such disciplines, abstract. Cyrus Massoumi is open to suggestions.
But ordinary people have great amount of information, more subtle material objects. When the true ego is sent into the world of the subconscious, in the astral world, the state with a large amount of information will have on it more shocking impact. The more information, the stronger the shock. Ordinary person faints or gets shock after the death of the sheer volume of information. Basically, this is – delicate matter, but among the fine particles is present and sufficiently many particles of information close to the grave. When the True Ego is immersed in this flow, it experiences a shock.
There are two types of meditation. One type can satisfy the desire, for example, to expand the subconscious. Other – destroys information in the astral world through the practice of penance and the accumulation of merit. If you practice the second type of meditation (which also clears the subconscious mind), your shock will be weak. It can not be. Assume that when you die, you have not had a shock after the death. This will give you a definite advantage.
One advantage is that you'll be able to perceive the events as they are. The second advantage is that you will be able to bring along the knowledge gained in this life, in the next life. For example, you have learned the importance of light, meditative experience, visions. This information will be very useful in the world after death. Possessing this knowledge, you do not make mistakes in the process of reincarnation.
Feminine participation in the Market of Work in Moambique the World-wide Context When in day 08 of March of 1857 laborers of a fabric plant of New Iorque, better conditions of work had made a great strike demanding, such as, reduction in the daily load of 16 for 10 hours and treatment condigno inside of the work environment, the 130 tecels that they had died carbonized in this plant, never could imagine that pioneers of a world movement would become around that would make possible the other women to accede to the masculine spaces long ago considered, compelling to a reconfiguration of the traditional papers that for thousand of years she had characterized males and females ofthe species human being. The new social division of the work have-of, of among others factors, to have been influenced for the industrial revolution that had its origin in England in middle of century XVIII and was become enlarged for the world from century XIX.
During this period agriculture was surpassed yielding space to the industrial development, favored for the technological development. Above all, the industrial revolution brought obtains a new economic system, the capitalism, inaugurating a new relation between the capital and the work. In century XIX and at the beginning of century XX, the countries that if they industrialized demanded intense man power, absorbing in its rows children and women who had the advantage of to be man power not specialized and therefore cheap or almost enslaved. Has consensus then, of that it was in the seio of the industrial revolution and the capitalism that appeared gnese for the emancipation or liberalization of the women when removing them of the domesticidade space and inseriz them in the public space, in the laboring context. It is clearly that this is an illation that must all be made with the care therefore, for the socialist feminists, even so the capitalism has removed the women of the public sphere, did not liberalize them therefore the women had continued to play in these great industries the same traditional roles in days of 12 and 14 hours weekly, in terrible conditions of work and gaining one tero of the wages exactly when they exerted the same work that the men.