An illustration of this phenomenon finds it to Baudrillard in the work of Philip K. Dick, where the described universe " it is possible neither impossible, is not real nor unreal. He is hyperreal. It is a simulation universe, that is something totally distinto." There are some theoreticians have opposed the theories of Baudrillard, the fact that a part of the world is not being entered in an era of maneuverses, but the affirmation of which the border between reality has erased indeed and /Cr simulation ticas of cinema. As one appears in the theoretical marks of the module we can ask then if these films are only delayed reelaborations of an old idea or if some difference or new element exists in the present versions of the same. As Richar Rorty says: The truth, is what is better us to believe The cultural industry and the globalisation of the market The culture of the global consumption even brings about changes of values and addictive behaviors. The products of the industry of the diversion transmit too simple values, in agreement with the exigencies of products destined to the masses.
The reality like something relative is very fashionable trying than we cannot be safe and that, in addition, it is manipulated by beings over the limited compression that provides our human condition to us. This deified culture, in which the last aim is to obtain the integration of the individual in the society and consuming has transformed into happiness idea . This fragment of module 5 comes to conexionar two typical basic ideas of posmodernistas characteristics one: the one of spontaneity does not see referring of this film and purpose that gives to its director and industralist him in this globalisation. We review data of its creators and their economic objectives: Director: Josef Rusnak the Mexican business dedicated to the business of the communications discovered in the use of the telecommunications the true meaning of the global village.
In Japan the buddhism zen begins to be developed from the s. XII rooting with much depth and creative spirit in the culture of Japan.The Zen, in spite of being a type of buddhism, has a direct influence of the Taoismo With respect to its introducer in China, Bodhidarma, are several the legend that they surround this figure. One of them relates that once having itself slept while it meditated, put with itself that it cut the eyelids, those so furious that when falling to the ground gave rise to the first tea plant. Since then the tea has provided the monks zen protection against the dream, facilitating the mental clarity. Bodhidharrna arrived at originating Corner of India around year 520, and followed trip until the court of Emperor Wu de Liang, enthusiastic protector of the Buddhism. The emperor told to everything what he had made to promote the practice of the Buddhism, the construction of temples, the protection him of monks etc. and he asked to him what merit had won in this way, in agreement with the conception of which the gradual work accumulation good, that they take to better circumstances in future lives and to the accumulation of merits every time. But Bodhidharma talked back: " Absolutely no merit! " This undermined the idea that the emperor had of the Buddhism to the point of which he asked: " Which is, then, the first principle of the sagrada doctrine? " Bodhidharma talked back: " It is all emptiness; sagrado." is nothing; Then the emperor asked: " And who you are to be here before us? " Bodhidharma talked back: " Not it s." After this interview, Bodhidharma retired to a monastery in Wei, where " is said that it spent nine years in a cavern; watching pared" . Suzuki maintains that this does not have to be taken literally, but rather at symbolic level alluding to the inner state of Bodhidharma, that was able to exclude from its mind all the thoughts that they grasped to him to the sensorial world.
As you change your annoying habits! Frequently inconformes people with some of their habits go, which in spite of being to them of much annoyance, have not managed to change. The habits are uses and customs that take root to our personality until almost seeming one only with her and thus are difficult to notice, difficult to identify and difficult to change. We think that we are thus: disorderly or ordered, good natured or irascible, calmed or accelerated. We confuse our way to face some daily situations our personality. Although habits are a way to express our personality, are only characteristic visible of her and not it same personality. It means this that we can change many of the things that we do, to even so modify the form we do since them and to conserve our personality. The habits are created by force of often repeating the actions and usually they are turned aside towards what us it demands the smaller effort although in this way the best result is not obtained.
In order to change a habit it is required: to identify the habit that bothers to me, to define that it is what I want to change, to decide what I am going to do, to review the advance periodically, to celebrate the triumph. To identify the habit that bothers to me Some habits are good or they do not generate annoyance to me, I am allows of its benefits and for that reason I do not have intention to change them. If I have the habit to walk 30 minutes to the day and it reports benefits to me, I am in agreement in this way I enjoy and it, is no problem, therefore I do not have anything to change. If on the contrary I have the habit to eat many candies and this generates health problems to me, disquiet, tension and other annoyances, this can be a habit that I would like to change.