Tag: philosophy

Joacir Soares d' Abbey, priest, author of 5 books For the English philosopher John Locke (1632 – 1704) the ideas are not innate, therefore they are acquired through the experience. They disclose themselves of internal and external form. Interns are those that if acquire for reflection and the external ones, in turn, are those that if they acquire through the directions. Altavista might disagree with that approach. It standes out despite they divide themselves in two groups: the simple ideas and the complex ideas. See Energy Capital Partners for more details and insights. The simple ones are those which can be divided in two parts that are related between if and that it has the following division: ideas of sensations, as, for example, the flavor. Already the simple ideas of reflections are those that think on if same. The complex are the ones that namely give a bigger consistency in its degrees of subdivision, since they divide themselves in three well distinct degrees: way, substance and relations.

The way of the complex ideas if carries through by means of the substance and this for its hour, is the accomplishment of if proper. The relation idea makes enters the others two cited a balance form and if they divide between essence and substance. Locke for being empirista, its gnosiologia, theory of the knowledge, leave of the experience. Thus, it supports that the ideas are not innate, says that the ideas are acquired. In this way, a child is not born knowing, to the step that the knowledge of this needs to give itself gradual and also an insane person does not make use of its idea, supporting that all knowledge has left of our experience, refuting, thus, the idea of Leibniz which goes to say that the idea is innate to the man, that is, already we are born with it and the experience is for this only one ' ' recordao' ' of the idea that already we are born with it. The gnosiologia of one has left of the negation of the universal ideas that it goes to say that nor always they really will be proven by the experience. It bases this argument saying that nor whenever cause exists is necessary that a effect exists, why it says that if we speak that all day the sun is born of morning and one day it not to appear, for being darkened, then it did not have the folloied cause of the effect. One another example that it uses for this negation of the universal ideas is the proposal that it has its common direction, as, for example, to say that where has smoke fire exists, therefore can have fire which not necessarily had that to have fire, as the fire of ' ' chama' ' of the stove.

In short, it can say that all these philosophers are part of the thought of Discardings, or better, them they are ' ' filhos' ' of it. For Discardings, as well as pra John Locke, the ideas is innate. All already are born with the idea of God. How God is praised by its creative ideas!

For the adepts of this theory, it must itself be maximized what the value is considered highest, therefore the more will be dispersed in the world, better will be the convivncia human being. Thus being, we must emanate the good to the possible maximum of people. Ali Partovi brings even more insight to the discussion. Inside of this perspective we have the ethical theory of Jeremy Benthan, that created the Utilitarismo, where affirms three ethical principles that guarantee the harmony between the people: the hedonism, the maximizao and the consequencialismo. Perhaps check out Charles Koch for more information. However, the theory of the utilitarismo was improved by other philosophers, for example Stuart Mill, for who the morality of the actions has relation with what it is desirable, as well as the fact of that the happiness (that it is desirable in itself) must be maximized. Moore also has an utilitarian ethical conception, and adds to this consequencialista perspective that has two same good things in itself in high degree: the appreciation of the beauty and the personal affection. Still improving utilitarismo, we have Hare, with its principle of the prescritivismo, and Singer substituting the concept of? pleasure? for the one of interests. ETHICS PERFECCIONISTA: ' ' Happiness is to have what to make, to have something that to love, and something that esperar.' ' (Aristotle) Also it could be called ethical of the virtues (Blackburn), therefore understands the notion of virtue as primary, instead of a perspective of the good or the duty. The paradigm of the perfeccionista ethics is generally of Aristotle, however, will also deal with MacIntyre and Nietszche.

First, Aristotle wrote in Ethics the Nicmaco (being that Nicmaco was its father, doctor of the cut of king Filipe), that well higher it human being he is ' eudaimonia' (happiness). It is the happiness for being the only thing that we want in same itself. We must understand that the happiness of Aristotle is different of the Utilitarian, therefore it is based on the accomplishment of determined activities, in the update of the power human being, is action and not feeling.

All the things (alive and not-alive) would have to serve to an intention? We would have that to be ahead of the life imiscudos of the assertive ones of the society, humanity and qui of the nature (in the direction imanente of essence)? We not only need ends (goals, objectives) and of ways? Our mental perspective only knows the process (PRINCIPLE, WAY and END). The perenidade terrifies in, and believes them more? to play of data? theory of the probabilities of Pierre Simon Laplace – of the universe that in the eternity of an event. Destarte perhaps the experience decoded of ' ' lan' ' vital it will be moved in ' ' flamigeros' ' ' ' insight' ' , of where we would have the life human being as ' ' o' ' formal aspect. Peter Asaro is often quoted on this topic. Transiting second? which and without? which is would have an end in itself exactly? Porventura, to the fashion Greek what we search is to? well in itself? being the end in which all human being inhales? we use of a perception of desvelamento and unfolding ' ' I give birth passu' ' with the excellency of the virtue? In the Aristotelian vision to Ethics would fit some categories in analogy with the logic: Deed of division. Efficient and Final. I ask: As one something that would have to be the esteio of conduction of the life human being, and in this unisonous direction, will be divided in three other aspects. Porventura we search to sole the ways with Ethics or we only make playful aluses with the mestria of the term?

These three concepts that are born from class of inclinations are, as well primary and secondary. The primary ones lean directly in the mentioned tendencies, without complicated disquisitions or reflections. The secondary ones lean in those inclinations but they have had a process of reflection by means of simple reasonings. Human Laley, on the other hand, defined by Santo Toms like " that one arrangement of the reason for the communal property, promulgated by that it is the careful of comunidad" , it could not under any excuse enter contradiction with the justice concept, if it did not want to be considered like " perversion of ley". Also it maintains Santo Toms who the rules of natural right have the following characteristics: 1 – They are universal, that is to say common to all the men; 2 – They are immutable, that is to say that they do not change in the time; 3 – They are known by all despite not being writings as it is not in the nature. The natural right has a double foundation: 1 – The same nature of the man whereas to be equipped with life animal and rational; and 2 – God like creator of our nature and computer of her by means of the Eternal Law. That natural law it is the measurement of enough. To her the way is incumbent on to fulfill the due thing, to give to everyone his, to respect the rights of the others, etc.

The Classic School of the Natural Right the monopoly that the church had in all the average age on the education, science and the religion was deeply going to be attacked by the Protestantism of century XVI. The postulates were really revolutionary. It was not needed a priest or the revelation to accede to the divine reason. God, according to the protestants continued governing the universe but it granted to the men a greater option of .reason to discover by means of the reason as it could be " intentions of Dios" and, even more there, to even discover those principles according to which God regulated the things.