The emancipation of the human being in the work autogestionado In an opposing direction to the principles of the Solidary Economy, the capitalist society, according to Marx, alienates the worker of the product of its work; it places it as competing of those with who allotment interests and, in consequence, it alienates it of its pairs; while the agriculturist immediately perceives the direction of its work (to extract of the nature its ways of subsistence), the worker of the industry is dispossessed of the direction of its work; at last, the division of the work delouses the worker of its proper humanity. The work ‘ ‘ it alienates of the man its proper body, but also the external nature, its mental life and its life humana’ ‘. The work goes losing all the appearance of personal manifestation and only through the appropriation of a totality of production instruments, or of productive forces, it is that the man can reach the personal manifestation, or either, through the overcoming of the alienation, the onilateral formation in such a way of the limits how much of the universality of the appropriate instruments of production for the worker, through the creation of the potentialities human beings for the proper man, in the work. The educative processes in the interior of the organizations of autogestionria production that point a change in the production-formation of human beings, of workers are several. The Solidary Popular Economy opens possibilities for the construction of new social relations and work, that can result in a new culture of work, in new subjetividades. ‘ ‘ Being the workers ‘ ‘ patres’ ‘ of itself same, the work can gain possibility to give a quality jump? quality in its relation with the community, as well as in what it says respect to the proper process of trabalho’ ‘. (It read V.
According to Piaget the process of cognitivo development becomes for successive stages where the intellectual structures if constrem Piaget gradually divided the development in four periods of training, each stadium is different of the other of the qualitative point of view, has its proper forms of adaptation to the way. The development goes in the direction of one better adaptation of subject to the half o. The Sensrio-Engine Period of training – this stadium is placed approximately enters 0 to the 24 months of life, and is characterized by a practical intelligence, that is, is applied in the resolution of problems based in the action, the movement and the perceptions. It is in this period that the acquisitions are faster and more numerous. At the beginning of this A stage the child meets in a state of indeferenciao between it and the world, if not destinguindo, therefore, of objects they encircle that it, nor understanding the relations between objects independently of it. Instead of words the child serves of perceptions and movements organized in share projects.
In the presence of a new object, beb successively incorporates it in each one of its projects of action, as for example, to shake, to rub, to balance, as if it dealt with understanding them for the use. Throughout these two years, and the level of the action, it goes to construct some basic slight knowledge for the later development, among which if they detach of permanent object the causalidade. According to Piaget, the best way of if understanding the object concept in the child of this age are to observe its behavior when an object disappears or is hidden. Parallel the objective child the practical notion of causalidade. For example when she pulls the lace of a toy hung on the cradle apercebe with affability of the oscillations that she provoked. This share that is on to the activity of its proper body, goes to be generalized, allowing it to act on objectos, exactly long-distance.
E thus, of the effect of God if can demonstrate that God exists. Although, if it cannot have by means of them a perfect knowledge of the essence of it. ‘ ‘ (REALE, P. 246) Toms proves the existence of God for five ways, the first one demonstrates God as Motor Property, second as First Cause, third as To be Necessary, the fourth as Supreme Well biggest degree of Perfection, fifth as Providencial Intelligence. God exists and can be proven for five ways: First he saw, of the Immovable Engine or saw of the movement Everything what he moves yourself is moved is moved by something or for another one and that, therefore, not to finish in an infinite return that nothing would explain, is necessary to admit a Primum Movens (the First Engine or Immovable Engine), that he is not moved by nothing: To this we say that he is God. Second way, of Cause First or saw of causalidade efficient No thing can to be cause of itself same, this is very probable, being thus deduces that a First and not-caused Cause must exist, that produces and it is not produced, that it is cause, but is not caused.
‘ ‘ Therefore, she is necessary to admit a first efficient cause, that all call Deus’ ‘. Third way, of the Necessary Being or saw of the contingency Leaving of the beginning of that what can not be, a time did not exist. If, therefore, all the things can not be (they are contingent), at any given time nothing it existed in the reality. However, if this will be true, also now would not exist nothing, unless some thing of necessarily existing exists. Therefore, nor everything can be contingent, but she is necessary that it has something necessary, to this we call Being Necessary: God. Fourth way, of Sumo or saw Well of the perfection degrees Is fact that in the things if finds the good, the true one, the nobleman and other perfeies in bigger or lesser degree. This bigger or lesser degree if attributes for the approach of what it is had with good or utmost absolute of the perfection degree. Of this empirical constatao if it deduces that an utmost perfection exists, from the perfeies, exists something that is absolutely perfect of which the beings participate, without this is informing, because it is source of everything what in some way it exists.
‘ ‘ Therefore, it has something that stops all the beings is cause of the being, the goodness, and any perfection. this we call Deus’ ‘. Fifth way, of the Supreme Collator or it saw of the finalismo Is perceivable that some things lack of knowledge, as the natural bodies, act in function of an end. These reach its end for a predisposition. This implies an intelligent and finalizante cause. ‘ ‘ Therefore, some intelligent being exists, from which all the natural things are commanded for an end: to this being we call Deus’ ‘.