Tag: philosophy

However this fiction alone is conceivable in a global panorama, where all the institutions would be in similar conditions, that is, the principles would have simultaneously to be established universal and for not shocking with none another preexisting principle. Although these principles if relate to the institutions most representative of the society? those on ones to the social values, the distribution of right and duties? they would have to regulate the society entire to justify certain changes of occupation in public offices without raising suspicion or resentment. is in this point that if shows the insustentabilidade of the principles of justice considered for Rawls. It is not possible to establish certain rules without accumulating of stocks a past all (here with regard to the experience of each one), or exactly posterior consequences, therefore this is to deliberate frivolous that the individuals can really disentail themselves of all its description of mental, deriving representations of the experience and continue being rational and apt to cogitate unanimous objectives. To possess rationality implies to affirm that a lived deeply repertoire exists? if not limiting to the moral requirements? relative to everything what it influenced in the formation of the individual. If it is given the ignorance veil, would not sobraria rationality you are welcome; the argument of Rawls is of that the parts do not only have notion of its social situation, but is capable to discern which the good that exactly satisfying an expectation personal? of form not very conscientious? it would go to favor equitable to all. However this does not explain, exactly possessing equal arguments had to the fact of that the involved ones not to know no difference between itself in the original position (RAWLS p 130) as the people, since they are ignorant in this situation, already feel the desire to determine a justice sense and in this initial condition two principles can be gotten loose that would be inherent to the rationality. Conclusion If the veil of the ignorance really cannot be rank under the sight of who wants that it intends to formulate justice principles, then the theory of Rawls cannot be applied.

Only exactly, as it was affirmed before, with the global anulamento of the current social conditions, and with the hypothetical permanence of the certainty of that the two principles of justice could be evoked in a subsequent construction of a new society, it is that in fact the idealistic theory of Rawls would become probable. They had been displayed some gaps regarding the real efetivao of the applicability of the original position and consequently, the legislation of the two principles of justice. Soon, it is clearly that this onrico project is only feasible in an institution small that the power all does not withhold to legislate on justice in the society as a whole. Bibliographical reference Hume, literary D. moral Assays, politicians and. Trad.

The hierarchic stratification of the society will not be, surely, most important, even so if it recognizes that, in certain ways, still it has social and protocolic relevance. Before if demanding ethics for the enjoyment of rights, it will be necessary that each person, each institution, interiorize the culture of ethics of the duties, based in principles: one, universal ones; others, specific for each sector of activity, that leads to the installment of better services and to the article production, with better quality, so that usuaries and consumers have the right to the best one offer, diversity and price. Sensitivity politics for the social matters, being a genetic quality, an innate college, that is born with the person, is not, however, possible of if obtaining for the analysis of situations, for the responsibility direction, when they are exerted positions, from which if it has some influence in the society and, of course, for a permanent learning, seat in values humanists, as justice, the equality of chances, solidarity and the fraternity, among others. Who governs, manages, distributes and controls the diverse sectors, people and groups of the society, it cannot ignore the realities that in it coexist, having to be intent to the situations, the changes, to the individual requirements, of the family, the organizations and to the respective contributos that each one of those entities of to the society. An ethical attitude is imposed here, with justice and equity. It would be eticamente reprovvel, and morally condemnable to remove, illegitimate, to who it possesss and it is well in the life, for the way of the honest work and of the saving, to give who nothing it makes, nothing produces and nothing it saves, voluntarily. The more if to facilitate the mobility of the people, merchandises and capitals, as much better for the citizens who, in such a way, always will have a chance to improve the proper conditions of life, by the way, the right to mobility is inserted in one of the great universal values that are the freedom, in the circumstance, the establishment and setting, circulation freedom that, in ends of century XVIII and first half of century XIX already was defended for many thinkers, politicians and jurists. .

E here yes, we finish saying ones for the others and we ourselves: it does not advance. It does not depend on us. Ridicule of the thing is that on what does not depend on us, we give our palpites and we empolgamos in and we esbravejamos and we want them solutions. But for what it depends on us, for what it intervenes with our lives, we say that one is about dirty thing, thing on which we do not like to speak, nor of involving in them. This is what it has decades comes occurring in our country. We argue soccer and we refuse in them to argue politics. We have solutions miraculosas for election (and the teamses of which we are torcedores), but we remain incapable to give our opinions, or to intervene with a dispute politics.

It is truth that the candidates in are threaded throat below. nor that let us have nauseas we do not have conditions to vomit them. But this only happens because we have voice for the soccer, and we do not worry in them about the politics. But if it is truth that we had that to swallow the Zagalo, therefore one is about something that runs away from our court of appeals, is not truth that we have that intoxicar in them with the worms that shoot in them in the face. Soccer can be good, interesting, vibrant thing but it does not depend on us; but the routes politicians of our city, of the state and the country, that is of our responsibility. Toward this aspect we would have to come back our attentions, our irritations, ours you criticize and solutions; this is the field with respect to which we must look at, analyze and point the imperfections and to consider solutions.

It is of this field that will come those that increases the taxes, assaults our pocket, in denies health, education and security to them of quality to full underwears and stockings and luggages with our money. this only happens because we prefer to argue soccer in place of the politics. Neri de Paula Sheep? Master in Education, Philosopher, Theologian, Historian. It reads more: ; ; ; ;

Rose considered the following example of this sort: ' ' … imagines a revolutionary whom it intends to knock down a regimen consisting of an aristocracy and that it wants to bring equality, a government of all. This revolutionary would conceive in the subjective reality, its conscience, a relation way-ends, I go to knock down the current government through the revolution (half) and to bring the freedom and the government of all (ends). Meanwhile, in the objective reality, the ends are logically associates to the ways, making the revolution (half); they knock down the government, however, they do not bring the government of all and yes a dictatorship or a new aristocracy (ends). Therefore, the two realities, in such a way objective how much subjective, it has logic.

What it makes of this algica action? It is the simple fact of the end logical of the subjective reality not to coincide with the end of the objective reality. The government of all and the government of new aristocracia' '. (PINK, 2005) Pareto if interests mainly for two sorts of not logical actions: as and the room sort. As if it relates to the ritual and symbolic acts, that do not possess an objective end, but yes a subjective purpose. In the room sort if they fit the resultant actions of scientific errors. ' ' The employed way produces one effective result in the plan of the reality, and was related with the ends in the conscience of the actor, but what it happens it does not reflect what it would have to occur, of conformity with the hopes or forecasts of the citizen that acts. The error takes the not-agreement of the objective relation and the relation subjetiva.' ' (ARON, 1982). In accordance with Pareto, the truth on the actions human beings only can be found in the biological conception of the man, and in the theories or ideas that this possesss or same it does not formulate to explain its action.