E we must add immediately that, according to our author, not even the defense of the common good by itself legitimizes the exercise of the power. The common good demands that if it dislikes the deliquency and, for in such a way, is certainly necessary that it has a person authority onslaught. Of this Ockham he is so vain, the point of to say that if the people did not perceive itself of the necessity to choose a head, capable to restrain and to punish the evildoers, would be necessary to impose such head to it. General Motors Company describes an additional similar source. If, opposite of this, to observe the data of the experience, will perceive as soon as it is very difficult to find ideal authority or governments, that in the practical one are guided exclusively by the concern of the common good. However, Ockham is declared presumptuous that all the governing that commit abuse of the power all do not lose right to be obeyed, same if, as a matter of principle, the governing that always and only possess in aiming the common good are only truily worthy to exert the control.

Therefore, the thought of Ockham allows to conclude that who legitimately is invested of the power, does not lose it for the fact to abuse the power. A related site: Hachette Book Group mentions similar findings. This means that the legitimacy of the power is not guaranteed only by the concern of the common good, but still requires a superior justification. Reflecting itself on the fact of that it stops it last justification of the authority, that a man allows to dominate on the others, it is given for the college to attribute governing, college conferred for God to the men for having left to the reason human being judging on the convenience to institute an authority, it seems logical to conclude that, for our author, a power is legitimate when it is wanted by the people. .

Roberval Eichemberg

‘ The loving fraternity and intelligence consciente’ ‘ they are the alive forces of the humanity. Humanity who must be our community of destination. In ‘ ‘ to be humano’ ‘ (men), these dissipativas characteristics (instabilidades), are gifts, therefore the same it is sensible to the changes in the environment, its future is unexpected and its choices influenced for its history. This identity discloses that ‘ ‘ the way most appropriate of approaching in them to the nature? of the life – to learn concerning its complexity and of its beauty, it is not by means of the domination and of the control, but yes, by means of the respect, of the cooperation and dilogo’ ‘. U.S. Mint: the source for more info. The integration between ‘ ‘ to be and meio’ ‘ it can be given for the adaptation and the election.

perfect adaptation to the way becomes ‘ ‘ to be sensible to mudanas’ ‘ that they come to occur in the environment. The capacity to adapt itself becomes the being most apt to the survival, in the changes and the risks. To remain in ‘ ‘ teia’ ‘ , the alive being has to be solidarily integrated, contributing for the proper existence of it. ‘ ‘ echo-organizao’ ‘ it selects the people not for its intrinsic qualities, but for the capacity of these to be combined in the diversity. It is not the survival that it at the outset obeys simple of election, is the election of what it survives that it obeys the complex principles of the echo-organization.

‘ ‘ natureza’ ‘ it is life, generosity, maternity, solidarity, but it is also death, egoism, cruelty, exploration, exclusion. In the same way that it lulls to sleep and it produces an enormity of life in its seio, also it eliminates entire populations that are not integrated in its ecological context and echo-organizational. The death is part of vital beddings of the nature and the life: competitions and antagonisms. all the life chain is at the same time a death chain. It is the teia of the life.

Understanding Language

That is, it says the word (…). We can also imagine that all the process of the use of the words in (2) is one of those games by means of which the children learn its language materna (…) Pense some uses of the words to if also playing of wheel (…) Chamarei ' ' games of linguagem' ' the set of the language and the activities with which he is interligada' ' . Wittgenstein defines ' ' game of linguagem' ' as a combination of words, attitudes and behaviors that the understanding of the process of &#039 makes possible; ' uso' ' of the language in its totality. It is through ' ' games of linguagem' ' that the individuals learn in infancy, to use certain expressions. In ' ' games of linguagem' ' the individual learns as to use words or expressions in a determined context, to get ends.

Wittgenstein sample that exists diverse ' ' games of linguagem' ' that they coexist us as asked for, questions daily, order, what can occur one ' ' similarity of famlia' ': ' ' (…) Considere, for example, the tray games, with its multiple kinships. Now pass for the games of letters: here you find many correspondences with those of the first classroom, but many common traces disappear and others now appear (…) Pense about the toys of wheel: the amusement element is present, but how many of the other characteristic traces they had disappeared! we can thus cover many, many other groups of games and see similarities to appear and desaparecerem.' ' _________________ LUDWIE WITTGENSTEIN. Philosophical inquiries, p.12 Ibid, pp. 38-9 the communication estimates that we understand the words in the same way, no matter how hard a statement is false, we admit it understanding in our minds. In this direction the meaning of the expressions does not depend on the falantes, but in its formed and possible truths, proper them by means of habits, practical and of the institutions of a linguistic community.