The general will for Rousseau is presented in its last book as indestructible. still it mentions the forms of government and situations where if they apply: direct democracy in small States endowed with inaquality of classrooms and wealth, elective aristocracy for the modern and monarchy in the great States are even so not pointed many advantages its favor. Conclusion Finally, the Social Contract considered by Rousseau is not a contract in the Legal direction, where somebody is committed or resigned to some thing and yes it is the commitment of the moral conscience of each one I obtain exactly and with all excessively, they are basic certainties that exactly being enunciated do not result implicit in the social life. For Rousseau, the man must be a free being, therefore, thus being, it obeys only itself exactly, in view of the collective good, it is possessing of full freedom, which a renounced time would mean the resignation to its proper existence. Baby clothes will undoubtedly add to your understanding. The Social Contract, therefore, requires act of unanimous will of all the members of the society. Rousseau condemns the social inaqualities and not it property in itself, therefore this is natural law, necessary the survival. To know more about this subject visit Ronald O’Hanley. For it, strongest never it is enough strong to be always Mr., if not to transform its force into right, and the obedience in having. The Social Contract has, therefore, as basic rule the establishment of the general will, which institutes the order and acts as first principle of the government and the public economy. Bibliographical source ROUSSEAU, Jean? Jacques. Of the Social Contract; Assay On the Origin of the Languages.
The mechanism that transforms the libido into the linking between the leader and followers, and between proper followers are the identifico. A related site: baby clothes mentions similar findings. The identification is ' ' more primitive expression of an emotional linking with others pessoas' ' , playing ' ' a paper in the incial history of the complex of dipo' '. The tension between ideal I (narcisista) and ideal of I (social) are in the root of the constitution of the citizen for the identificatrio process. The paper of the narcissism in relation the identification that is in game in the formation of the groups fascists is recognized in the theory of Freud of the idealizao. ' ' We see that the object is treated in the same way that our proper I, in way that when we are gotten passionate a considerable amount of narcisista libido overflow in the object. He is even though obvious, in many forms of loving choice, that the object serves as a substitute for some ideal of I, for us inatingido. Love we it because of the perfeies that in them we strengthen pair to reach for our proper I, and that now we would like to get in this way indirect, as a way to satisfy ours narcisismo' '.
The community of the fascita people exatmente corresponds the definition of Freud of a group as being ' ' some individuals that the same substituiram its ideal of I for object and consequentemente had identified ones with the others in its eus' '. In short, ' ' the identification is not only the way of the formation of a link dreamed or fantasiado with the object of the desire, but also the condition for the instauration of a social link. ' ' Each individual is a contracting party of numerous groups, finds itself on for bonds of identification in many directions and according to constructed to its ideal of the ego varied models more.
The modernization tends to change the culture and the form of organization of a social group. It destroys habits, values, practical customs and that they are on directly to the tradition. With the advance of the capitalism, all the tradition is arrebatada by the values that go being taxes for the market, that transforms everything into exchange object. A rationalization of the culture and the society occurs promoting the dissolution of the forms due traditional. The modernization destroys crafts and practical directly entailed to a temporality that is not more interesting than it continues existing of this form. A magnifying of offers of job in a city always provokes a partner-economic and cultural impact of great ratio.
We can perceive that this impact always is occulted by a speech that enaltece the progress and the necessity of economic growth as form to finish with the poverty. For this, one intense politics of industrialization is necessary. In accordance with the thought nationalistic desenvolvimentista, that if fortified in the country from 1940, the country could not become hostage of the delay and of subdesenvolvimentoEsta expansion resulted in substantial generation of job and absorption of the local population with low formal instruction (Costa and Sampaio, 2003). It is known, on the other hand, that the activity is intent in all city and that, in this, it must have impact detached on the job and the municipal income. The rise of the income must re-echo, in turn, in the improvement of pointers of quality of life, in the rise of the municipal, direct and indirect collection, propitiating conditions for bigger social investment, in the expansion and improvement of the pertaining to school income and the services of health, for example. The income more raised and the job propitiate ample possibilities of increases in the consumption levels and well-being of the populations of these cities.
The Teia of the Life: The life if very identifies with the net or the teia, in which all the beings livings creature are linked and interdependent, structuralized and tied ones with the others of diverse forms, as in associations, symbiosis, prerestitutions, parasitism, etc. Have an interlacement of all the elements of the nature, livings creature and livings creature, not involving the planet in its completeness. In this science of the complexity, that takes off its inspiration of the teia of the life, we learn that not? balance is an order source. In the beings livings creature, the order proceeding from not? balance is much more evident, disclosing itself in the wealth, the diversity and the beauty of the life in all our redor. Throughout alive the whole world, the chaos is transformed in sequence. This open part of the beings livings creature, that is, the exchange of substance and energy looks for to indicate the capacity of balance with the way or the formation of a new order. In the truth, we search to evidence two trends that coexist in the systems livings creature? instability and order, in which new structures can appear from the original organization.
The beings livings creature if develop, reproduze, evolve and die. In an environment ecologically balanced, the residues produced for an organism enter in the chain of necessities of other organisms, in a recycling of which it does not have leftovers. The organisms livings creature when they are remained in state far from the balance, mean that already it does not have life. It is not possible to establish a univocal characteristic for the nature, therefore depending on the eyes and the culture of it observes who it describes and it, it can be harmony and wisdom or, on the other hand, can be cruelty and madness. It is, therefore, the two things simultaneously, ' ' day and noite' ' , or according to Chinese terminology, ' ' Yin and Yang' '.