At the same time where it limits in them, it is the body that in the sample the possibilities of the freedom. On the other hand, Sartre refuses the materialism determinista, because, if everything was reduced to the substance, it would not have conscience, and, therefore, it would not have freedom. This corporeidade that if relates with the freedom implies that the freedom can, yes, to be definite for the concrete situations. If, as object, the freedom cannot if presenting in them fenomenicamente, we can at least having contact with the particular cases of freedom. Each particular case where we identify the freedom can be considered as a manifestation of the freedom. If it cannot be seen as ‘ ‘ coisa’ ‘ , this if of because it really is not a thing, but something that is only presented from the human behavior. In this direction, we cannot understand the freedom seno in its empirical manifestation, it wants staff, it wants intersubjetiva.
Concluding this quarrel, in which many elements we leave propositalmente in open, we can consider that the man, while existing, only can really define itself from its existence. The freedom, that is the essential factor for this definition, is the point limit that exceeds proper itself, showing that, if we have at least some determination, is to be free.
The image of the leader satisfies the double desire of the follower of if submitting to the authority and being proper it the authority. All the devices standard of the agitators are projected in agreement with the line of the exposition for Freud of what later it became the basic structure of the demagogy fascist, the technique of the personalization, and the idea of the great common man; (it seems until we are speaking of Squid) repressive igualitarismo on the contrary of the true equality for the abolition of the repression. ' ' Of this form thus the call psychology of the fascism widely is generated by manipulation. Exactly today the members of a group need the illusion of that are equally loved and of form joust for its leader, but the leader do not need to love plus nobody it it can absolutely be narcisista, autoconfiante and independente' '. Appearing as the superman of Nietzsche, ' ' especially between the calls men superiores' ' Nietzsche, 1906-1968: 463-464 the leader must at the same time carry through the miracle to appear as a common person. The superman must still resemble the follower and must appear as its ' ' ampliao' '. In agreement with this one of the basic devices of the propaganda personalized fascist it is the concept of ' ' great common man, somebody that suggests as much onipotncia, force and power, how much the idea of that is only one of rapazes' ' , healthful, a simple mortal, a common man. The psychological ambivalence helps a social miracle if to carry through.
Thus the identification of the mass with Luiz Incio Lula da Silva happens. It an equal a me, but at the same time possessed of being able and authority, capable to be my leader, my protector. Being thus I government through it, my equal one.
The true end of the State is, therefore, liberdade.' '. Soon for Espinosa, the end and the bedding of the State reason to say what is the Freedom according to it is thought and to teach what it is thought, freeing the men of all fear. In the base of ' beddings of the Estado' State that has finally the Freedom? it is clearly where measured each one can usufruct of ' freedom of opinio' without injuring the power of the sovereigns? that it is the same to be able that guarantees the freedom. For Espinosa if it considers that ' fidelidade' to the State it is as ' fidelidade' the God, and that he is ' fidelidade' he only can be demonstrated, alone can be known by the workmanships, the love he stops with the next one, he must leave itself clearly that the freedom that the State offers, or must offer, is the same freedom of ' ' to filosofar that the faith oferece' '. For the reason, in ' ' State bom' ' , the thought freedom must be allowed, therefore after all it is a power that if cannot deny, and that it makes sciences and the arts well, that make well to the advance of sciences. The advance of science alone can occur if the freedom of ' ' pensar' ' it will be established with success inside of a State. Good part of the men, for thinking one of the others differently, does not support that they call ' delito' what it calls ' mercy stops with Deus' , and if this happens, if this occurs thus it makes its thought to be different of the established laws will make with that it does not like them laws, also making with that such man the times if judges to be able to go against? with violence? being able inside established to them of a State, but it will have to be shown who will not be able to act thus for thinking different.
It reappears in the modern version of the myth. This inteface politics in the baudelariana poetry appears considering the hierarchic position and pointing the libertarian direction, a time that the system abandoned the guard of the small things. For Benjamim it is necessary to reassume the allegiance to the particular one. The universal one cannot be given by measured, the universal one is the idea. This desproporo between universal and the particular one must be fought by the image dialectic. They reconstitute the world from its fragmentos.
In mentality of the baroque one for each idea exists an idea, different of the image contemporary. The baroque drama (trauesrpiel) is in the reading of Benjamim an idea and as idea of the beauty leaves to scintillate the truth (die Wahrheit) of the time. Knowing of the necessary beauty to be transformed into wisdom. The paper of criticizes is to test what it has of truth in the work of art. The beauty that coincides with the truth. The bias of the philosophical, analytical and logical tradition rational only values the knowledge that passes for the selection of science. While the alegorista in the art says the being in its totality, not more in the incapacity of the logic to read the mystery of the world. As emblem of this to know it (to give Allegoriker) venerates the image that is monograma of the Ser, of this form foreseen for the totality of experiences that can be become fullfilled or not. The image brings an enigma. The drama characterized for the image in the baroque one had the necessity of fixidez and sign, but this fixidez is only as a flash of a camera, its against face, the esbanjamento (Verschwendung) a characteristic of the baroque one, this storage of the direction (Scrhifibild) is present in all exagero of the baroque one in the images.
He will be the Brazilian really more sociable than other peoples? It will be that the amount of accesses equalizes it quality of these accesses? It will be the necessity to make bigger friendship that of professional contacts? It will be the search for the fame and the recognition, signal of our times? Many other questions beyond these are raised and answered for social sociologists, anthropologists, economists, journalists, researchers in communication, psychologists among others. In this work we will try to understand the mystery of the social nets for the ways of the psychoanalysis, with the special contribution of the ideas of Freud, identifying the psychology of the masses in the nets and detaching the three vises of world gifts in the virtual environment. It is important, to initiate, better to define the subject to be explored, that in this case is the social nets. In accordance with a simple definition withdrawal of the free encyclopedia Wikipdia, reads the following concept: A social net is a composed social structure for people or organizations, hardwired for one or some types of relations, that partilham values common objectives. One of the basic characteristics in the definition of the nets is its opening and porosity, making possible horizontal and not hierarchic relationships between the participants.
(…) Very even so one of the principles of the net is its opening and porosity, for being a social linking, the basic connection enters the people if of the one through the identity. (…) A point in common amongst the diverse types of social net is the sharing of information, knowledge, interests and efforts in search of common objectives. The intensification of the formation of the social nets, in this direction, reflects a process of reinforcement of the Civil Society, in a context of bigger democratic participation and social mobilization. Therefore, a social net is a type of relationship between people with common objective, fortified for the identity enters the members of this social group, formed and accomplished in a virtual environment.