Development

December 4th, 2017    Posted in News

2 Development of the subject the freedom, according to Ockham, it belongs to the constitution of the man. According to De Boni, fullness of the power and freedom are contradictory concepts, that if exclude mutually: the fullness of the power is something that destroys the Christian in such a way how much the citizen, because it steals it to them freedom (cf. OF BONI, 2003, p.305). From there the proper Ockham to say that Christ did not come to deprive the world of its rights and good. Therefore, nor the Pope possesss the power to deprive other people of its good and its rights. Therefore, the papal principality is not extended in regular way on the goods, the rights and the freedoms of other people (cf. OCKHAM, 1999, P.

180). Also it does not fit to the Pope to impose virtuous actions against the will of the fidiciary offices. Thus, for example, in diverse topics of the writing the virginity and the celibacy are praised; however, they do not belong to the mediania of the fidiciary offices, but they take in itself something that goes beyond the common obligations to all. Therefore, they are not taxes to nobody, but only advised to that they inhale to a bigger perfection. In way fellow creature, after years of convivncia, husband and woman can, of common agreement, to decide itself for the separation, in order to follow, both, as religious and religious, the celibatria life.

But the Pope cannot impose the spouses, against the will of them, that they become religious (cf. OCKHAM, 1999, P. 177-178). The English master is against the fullness of the power of the Pope because it is a human being. As human being the Pope he can leave itself to lead for external influences, such as, interests politicians, economic, etc, and to incur into error. The premise that is here en vogue is of that the Christian religion does not deprive nobody of its right.

Greeks

February 26th, 2014    Posted in News

It was common between the Greeks the men to have loving its. The beauty of the worked Athenian bodies, drawn well, retraces to the ideal o of body in our society, where the physical exercise or the act of ' ' malhar' ' it starts to be object of desire of some individuals in the search for the perfect body and the nature of the bodies. This search narrowly is related to the sexuality and the erotismo. The idea that if makes of well worked body beautiful is object of desire of many, but this same idea, today incorporated in given society, passes to be imposed the individuals as condition of social insertion and thus &#039 is perceived; ' body malhado' ' , that is, lean, healthful, with well delineated well developed muscles and as a social fact. The fact is distinguished of does not display plus our naked bodies as the Greeks of the antiquity, but yes we display our bodies, &#039 transformed, seductive; ' malhados' ' , exactly underneath of one it dresses, or bath clothes. Synonymous of aesthetic and beauty this related to the body ' ' threshed and transformado' ' this concept is present between the homosexuals. The desire to contain ' ' natureza' ' of the bodies and the necessity to domesticate it took them to a construction of pecaminoso, abnormal the homossexualismo as something forbidden, or an anomaly. The relation between the Athenian men and the warriors of the past is related to the biological direction that if makes of the men and the bodies and the social function and of the women who were seen especially as a being indispensable to the procreation. Sacred and the profane one is en vogue between the homosexuals and some questions remain as: Demonizamos or we romantizamos the homosexual? They would be the homosexuals or another contemporary? Especially between the masculine homosexuals, we perceive the valuation of ' ' cult to corpo' ' the dimension of the aesthetic value that if makes of ' ' threshed and clear-cut body ' '.

Philosophy Greek

October 10th, 2012    Posted in News

Evangelho of Joo develops some subjects and one of the aspects that it deserves a distinguished attention mentions the dualidade to it. We can say that the majority of the subjects developed in Joo is treated from a contraposition of ideas: Light x Treva; world x spirit; life x death; to believe x not to believe; etc. The one that if must this? One is to a literary style or a cultural influence come from the paganismo and the philosophy Greek? We can say that both the perspectives are correct. In Joo in fact the contraposition of concepts is part of its literary style. However this is not alone a literary characteristic. It is treated, also of a tribute to the reinante culture in the destination communities at the same time that if it deals with a resource found for the author to oppose the values of the message of Jesus to the values of the involving culture.

E which are the values of the involving culture? Gnose and the philosophy Greek, or the platonismo. As much in Plato as in gnose the dualidade is essential data. Gnose was born probably in Prsia, from the development of the religion mazdesta that it is based on the contraposition of the principles of the good and the evil. Later, no longer Christian world, gained a new feio, maniquesmo (of Maniqueu) strengthening the doctrine mazdesta and incorporating elements of the Christianity. The maniqueismo in such a way deepened this vision that if became one of the first heresies.

Also here if characterizing for the contraposition of the principles of the good and the evil. Gnose, for its turn, affirms that if it can surpass the evil (ignorance), from the knowledge. Standing out that the knowledge (gnose) implies in if desvencilhar of the world, being that the knowledge is as that in one another sphere, beyond our world.