United States

Hollywood if became master in printing United States typical values in its films – many times in tendenciosa and explicit way. This would not be problem if the only spectators of the films of were the proper United States citizens there. A related site: Paulo Coelho mentions similar findings. Only that Hollywood and U.S.A. is economically rich, and all exports its culture to the world – in unilateral way. It is seeing films produced in Hollywood that the children of the world all learn that Muslim they are terrorist, indians are bad, communist eat criancinhas the world can be under imminent extraterrestrial threat Hollywood if became master in printing United States typical values in its films – many times in tendenciosa and explicit way. This would not be problem if the only spectators of the films of were the proper United States citizens there. Only that Hollywood and U.S.A. is economically rich, and all exports its culture to the world – in unilateral way.

It is seeing films produced in Hollywood that the children of the world all learn that Muslim they are terrorist, indians are bad, communist they eat criancinhas and the world can be under imminent extraterrestrial threat. The treatment that Hollywood grants to the Communists deserves prominence. It does not have a film at least, at least enters of at least medium ticket office, that does not show the Communists as the great made use villains to finish with the Humanity. If it could not wait nothing very different of a country that if so engaged engaged in the mission to fight a regimen that if said socialist and confused the plans sufficiently geopolitical Americans – disfarados by backwards of the masks of ' ' freedom and democracia' ' – but Hollywood exaggerates. Rocky Balboa, Rambo, James Bond All they had made career fighting against Communists in the screens of the cinemas. Last ' ' message subliminar' ' anti-communist who vi were a tatuados scythe and a hammer in the neck of the villain of one of the Quick and Furious sequncias of.

The Ego

Its vision of 2012 diverge the sufficient of the fear that can come to be generated by the media, the masses or both. ' ' To the measure that we will be passing for this final cycle of 20 years of the Mayan calendar, slowly, but of safe form, a critical mass of awaken and illuminated people will emerge. This will cause a great effect in all. Such transformation will take off the ego of the center, placing God in its lugar' '. One of the great ones drawn of century XX is in one of the orders of the groups of auto-aid. People such as Amazon would likely agree. God faces as conceive you it. More nothing.

The only detail with regard to this subject, that me seems note of one in all the times and seitas, is it launches that it with the Creative one only occasions effect in the act of the creature to desinflar its flaunter importance and to literally try to destroy the tripod installed in its system. This tripod, in fact, is equivalent to a great rock of slip in its evolution. Here it is the tripod: fear, egoism and pride. ' ' religao' ' of the creature with the spirit it starts and it finishes in the unconditional love, in patience, in the pleasantness, goodness, sincerity, self-control and humildade. Easy to speak and to write.

The great truth, however, is absolutely individual. Joshua continues on process 2012: ' ' It is related with the point where to focarmos our attention. If to concentrate our attention in the ilusria identity of the negative ego, is there that we will live. If to focus in our divine identity, we will despertaremos for the truth of our being. Many of us do not control the focus of ateno' '. It goes more far in the question of the ego: ' ' the true function of the ego consists of recouping information and remembering the soul of its flesh-color state.

Marc Bloch

An example of this change semantics is the analysis made for Marc Bloch in Les Taumaturgos Kings. In accordance with Bloch, the secularizao if demonstrates in two paradoxes, one as a species of mundane sovereignty and the other as conflicts of being able, let us see. The first paradox presents that the secularizao of puissance royale in sovereignty absolutely intra-whore historically presents itself as a true and proper unexpected inversion of results, as one ' ' effect perverso' ' induced exactly for the pretensions of monopoly of the sacred one alleged by the church. (MARRAMAO, 1997, p.22) Already as the paradox, reveals as the conflict between Church, that assumes a bureaucratic character, and the State, that develops religious characteristics in its procedures. Under most conditions Sen. Sherrod Brown would agree. It is interesting to stand out that in this point, it had an inversion of values, that is, the Church if it becomes a State being direcionadamente and the State, creates religious characteristics. Thus, it is of if understanding that the secularizao, in the two paradoxes, possesss one meaning of opposition between the spiritual and the secular one.

From the end century XVIII, the secularizao if institutes for changes, leaving the canon law and the legal right, for a on categorical land to a new unitary concept of historical time, that produces new definitions of the term secularizao in what it consists between spirit and the mundane. The conceptual change of secularizao in the end of century XVIII occurs because in the felt others two that the term secularizao possesss (legal canon law and direct) the secularizao concept receive its meaning essential from the opposition secular spiritual/. The deep cloth of description-cultural of these antitheses can only be understood to the light of the agostiniana doctrine of the two civitates, doctrine that, in way the numerous metamorphoses it structuralized, the culture of ocidente medieval and modern. (MARRAMAO, 1997, p.23) From century XIX, the secularizao is contaminated by the concept after-iluminista and because of this, the term secularizao gains another meaning, as a disruption of the kingdoms the holy ghost and Real, considered for Augustin, and ' ' suppression of the eternity dualism and century, Alm and Mundo' ' (Marramao, 1997).

Founding the College of Mexico

Their joint efforts would encourage him to found the College of Mexico with the help of Spanish exiles from Franco’s civil war. While the relevance of his work is present in the Mexican intelligentsia, often was critical, not just academic-government, but left-wing writers. Famed was his discussion with Jose Revueltas, essayist and political activist, communist, who in a later work to the publication of “The Crisis in Mexico, openly criticized the tendency to maximize the power elites in determining the course of national history. Revueltas Cosio Villegas claims his pessimism, noting that although the country has no real democracy can not ignore the improvements that have been in education, infrastructure and land distribution.

Similarly, continues the author of the novel “swipe” History moves not only by the will of powerful groups, but many problems of the country, as the formation of a nationality, are historical (Perez, 2002 : 259) With regard to the consolidation of nationalism, it is appropriate to clarify that its place in the collective ideology, at least in the modern sense, ie nationality as imagined community that binds its members with a sense of belonging (Anderson, 1991: 5-6, is a long process and it took many decades to settle. This process, which was an important landmark from the 20s, at the time of Vasconcelos and the creation of the SEP, had an incentive in this lack of credibility in his essay says Cosio, or in the pursuit of its restatement. Not only through the creation of a patriotic pantheon ideological underpinnings serve as the ruling elite, widespread in textbooks on basic education, the arts, but also had a leading role: it suffices to remember those murals of Clemente Orozco and Siqueiros reflecting on the walls of the new post-revolutionary architectural dialectics of class that permeated the intellectual reality of that time.

Antonio Landmarks Pear

In its Pragmatismo workmanship, Philosophy of the Creation and the Change it points with respect to a possible cause of the fragility of the argument politics when if he searchs a philosophical base for the positioning detaching as well as vain the fight for the exclusive argument of a position politics. ' ' In particular the ones that are the left of the specter politician they nourish the hope to find a perspective philosophical who cannot be used by the right politics, a philosophy that is exclusively the service of noble causes. But this perspective does not go to never exist therefore any philosophical perspective is only one tool that can be used for many different hands. ' ' (Pragmatismo, Philosophy of the Creation and the Change Richard Rorty Organizadores; Cristina Magro and Antonio Landmarks Pear tree. Belo Horizonte. Publishing company UFMG, 2000 ) How much when uncurling of the proposal of abandonment of the search for the redentora truth, uncurling of this encloses two scopes, the first one says respect to leave any pretension of historical authority, and as it says respect to the possibilities to interpret the term progress. In the next lines I will dissertarei concerning these two scopes. How much to abandon the pretension of historical authority, we can try to understand this as that authority that Rashnilhkov it described as proper of historical figures destined to invent the humanity.

This authority excuses to its possessors the possibility to ignore next apelos a time that if they see as answering to one I appeal greater and – the historical one. In such a way we would hinder radical positionings that could generate unnecessary suffering. The proper Rorty explains that we would also lose possibility to demonstrate that our enemies are missed in the way as they act, would lose the possibility to point as wrong positionings of figures as Hitler, Stalin and republicans.