Urban Sun Investments

We are living in a world where the majority of the people? they seat? on its proper defects to judge, to crucificar, friction This society leaves in them tired of enxergar as much inaquality, people who value not basic things, people with the look focado in the corporeal properties, status, modismo. Olaaa, WAKES UP! The necessity of the human beings is not only of material order. They are also of order psychological spiritual and. All person needs affection, needs to love and to feel itself loved, they want that somebody gives attention to it, and more than what this respects, it. All human being has its belief, the base of its hope is its faith. We are tired of as much hypocrisy, falseness, preconception, false moralismo, fingimento, superficiality.

Because to want to press the hand of a rich man? To want to enter for the cycle of people with purchasing power enormous? Already it stopped to think how many people lower its heads for this type of people? has more, in the front of the same ones they are of an immense education and when they pass for people who they had had little chance in the life, do not look at if it wants in its faces. These people also want education, attention, want affection, a length. They are part of the society! Ahh I forgot myself, is the haste! Work, study, etc, etc As our great actor says Softens Mazzaropi with its wonderful pearls in one of its amused films, ' ' fatigue does not take off the education of nobody! ' ' To blame the society the times is more cmodo, more the guilt starts for we ourselves, people if leave to lead for thoughts and attitudes of insolentes who live a style of morally questionable life. We must in the auto one know. Difficult? Not. Many only copy the others, find that they are not capable to make, to be, or simply to try to be better, that in my opinion this makes all difference. ' ' We go to renew the species human being, we go to invest in the soul, to not only rescue the nature, but the natural one, we go to vender the peace! ' ' I know in the truth really I would like that the world was as music Imagines of John Lennon. Impossible, however, to dream it is very good, and to make its part is better still!

A time that, the balance of the land property in still condiz Brazil its historical structures. Exactly with the continental extension, the Brazilian territory arrives in the year of 1990 as as the country of the world in level of concentration of the property of the land, according to indices of United Nations, by means of its responsible organisms for analysis of agriculture and world-wide feeding. Still the predominance of great pertaining properties to few families persists, while more than 3 million small proprietors possess less than 10 hectares of lands. They are these agricultural oligarchies that since the colonial times control great parcel of the Brazilian hectares and make with that the access to these lands for the families poor peasants becomes, practically an utopia. Beyond the latifundium elite, still we find the foreign presence of economic groups and companies who since the decade of 1960 invest to great financial amounts in the purchase of farms consolidating each time plus a latifundium reality in the Brazilian agricultural way. Fact this cited by STDILE (2000) as one ‘ megalomania’ agricultural it exactly enters the Brazilian elites who still identify to social projection and prestige politician with the ownership of great land areas, that they are not its main source of income or at least explored economicamente..

The work sweated for the survival of the man started to be necessary, then what it is seen it is the slavery and the misery to take account and to germinate quickly for the new society. The sprouting of the agriculture and sequentially of the metallurgy alavancaram the great revolution of that moment. It now passes really to exist the property notion and with it the division of the work I accumulate as well as it of capital. This I accumulate of capital passes to differentiate the men richest of the poor persons, this last that they depend between itself. It insensitively sees if at this accurate moment the development of the natural inaquality and the differences between the men.

To try to minimize these problems, the community saw if that it was necessary to establish a common one. According to Rousseau: ' ' Unamo-nos' ' , ' ' to protect the weak ones of the oppression, to contain the ambitious persons and to assure to each one the ownership of what it pertence' ' (pg 221). The finished words to be mentioned have deep a pretty one if was really ece of fishes in use and values, but this speech alone was a form of empolgar coarse, easy men to seduce, men who had its proper intentions and questions to decide between itself and to live without arbitrators and much ambition. Politics appeared thus to the advantages, appear then new impediments for weak and the new forces for the rich ones. They had destroyed the freedom definitively natural and from they had fixed the law of the property and the inaquality there. It now sees if the growth of the progress of the inaquality, where the human blood passes to be sacrificed for one ' ' freedom of the Estado' '. The author starts to show the different forms of government, saying that such forms of government originate more from the accented differences or less accented that they existed between the particular ones at the moment of the institution.

The art contemporary brought in itself eddy the same of transformations of the period that represents and as similarity, only traces of the same. When it is said in art in the present time, then its essence sends years to it 1950, appearing there in the architecture and later firming bases in all the content where the art acts. What today it is known as art, appears in a short space of time with regard to the last artistic representation that if had knowledge the vanguards. In a brief panorama, the modernismo was a movement happened in the fervor of the World War I, its logic was structuralized in separate movements, however, with the same ideal of release of what until then he was seen as art: the realistic representation of the world and the citizen gifts in the Modern art. The artistic vanguards transpose in chocking anti-symmetrical forms, rudes and a world and a lost citizen perplexo and in way to the chaos of a war. The Dadasmo, the Futurismo, the Expressionismo, Surrealismo and the Cubismo, is artistic vanguards with different, however on concepts for the same desire of that the art pass to interpret and not to represent the citizen and the world as to the aesthetic had made it Modern until then. The space for a different art did not cease in century XX with the Modernismo of vanguard. The new collective and individual changes in the world and the citizen had given a new fragmented face thus trying another type of art.

Against the Modern and the vanguardista Modern, the art contemporary is a movement without the hermetismo and the subjetivismo of long ago. The movement appears with an innovative ideal: simplified and for the public. With singular characteristics it will be part also of the development of the informacional Age of the Capital.

Presentation In the first meditation Discardings announces that to arrive itself at some recital that guarantees the structure of sciences it does not have possibility to construct them in opinions, therefore this could take it the deceit. Thus, the philosopher understands that to construct they will be necessary solid bases and exempt of any doubt. The project the cartesian project considers its construction based on two aspects: to be constructed in solid bases that no doubt does not present and that it does not need to be reviewed. For this the skepticism in century XVI in the Europe was in certain refuted way, therefore it did not add no certainty that could establish a new philosophy, but on the other hand the deriving doubt of the proper skepticism would help in the estruturao of this new to know. The doubt in the cartesian system presents two basic papers: to serve as instrument to remove all the uncertainties or damages of what was reached, when finding something as true not to become it white of doubt, therefore this would result in contradiction in the proposal presented. A related site: Howard Schultz mentions similar findings. At last, the cartesian doubt presents as direction to the manifestation of the doubtless knowledge, not only in the direction of not being able to doubt something that already it was doubted (psychological aspect), but, in fact not to present any possibility of doubt in the presented argument (formal aspect).

This means to have joined the safe knowledge, treating the doubt to systematic way. for this two forms are discarded ' ' artificiais' ' to doubt: treated in its higher degree, that is, to doubt everything and not to find no truth and, the practised doubt as something gratuitous, to doubt the things without making use of a care with the proper thought simply (insensato). In such a way, Discardings by means of its beliefs search to doubt all the things.

This fact motivated variations throughout the history of disciplines and its concepts. The anthropologists had turned themselves, from the proper results of the research in these peoples with ' ' cultures diferenciadas' ' , for sub-groups or sub-cultures in the interior of the societies ' ' complexas' ' (VERANI, 2011) anthropology, therefore if places the question of the identity what it is I specify of a culture in search of the elements that become it different of the too much societies with which if relate or on the interference and interaction between the social groups. The starting point is the constatao of the differences. However, if it cannot say that the fond point of either the identity, therefore what it identifies something, or a social group, can not be, accurately, its difference, but the constatao of that does not exist pure societies, therefore all is, of some form, connected with other societies. in this interconnection takes advantage the processes of interaction.

I and the other Who are I? This investigation can be the starting point for who intends to answer to the registration of the Vestibule of Delfos, which would have stimulated the socrtica philosophy (' ' mesmo&#039 knows you it you; '). For any ' ' eu' ' if to know must leave of the investigation on its identity. The question can be ece of fish of the following form: It becomes what me ' ' eu' ' , differentiating me of ' ' outros' '? It is not treated to plagiarize the bible, but and first reply to this investigation it can be the affirmation of that I am what I am. But for ' ' to be what sou' ' , first I have that to know that I am not another one. Being what I am I can add the affirmation of Ortega y Gasset: ' ' I am I and mine circunstncias' '.