To say on what if she calls death is one in such a way complex one, for in lacking the which had knowledge to them, therefore we desire to get its meaning and when we obtain we leave to exist, that is, it is when we leave of being. Start displaying Montaigne: ' ' Any of us can, for use and experience, to strenghten itself against pains, the shame, the poverty and others that such accidents; but, how much to the death, we cannot try it more than a time: we are all apprenticees, when we arrive there. Some men in the antiquity, so excellent had found themselves custodians of the proper time, who had even tried in the death, to take the taste to it and to saborear it, entensando the spirit to see as this ticket was done; but none of them came back stops in counting to its novidades.&#039 to them; ' (MONTAIGNE, 1961: 250 and 251) the death is of an inviolable hermetismo, since remote times, that more than if it got had been speculations or divagaes not very concrete regarding the subject, exactly with respect to religions, as the espritas for example, still arguments one are presented in such a way how much ' ' vagos' ' perhaps, to the livings creature it fits only to know of the life, while the death is in other domnios. William Ackman oftentimes addresses this issue. The objective is not to question of acid form the religious doctrines, but to search some logicidade in an argument that turns on a subject so unprovided of evidence that goes beyond the perceived finitude. I follow with Montaigne: ' ' If you live suffering, the guilt is of your cowardice: to die it only lacks querer.&#039 to you; ' (MONTAIGNE, 1961: 232) It seems me that the death is what if has right in fact, therefore is conceived and launched to the world without the possibility to hinder our existence, even so exists theories, as the kardecistas, that point out the aspect of the spirit to choose its condition of birth, even so do not want in this briefing assay to enter in religious questions, but it is not possible to leave to mention the minimum. .

Showing the contribution of its predecessors, as basic element for the elaboration of these slight knowledge. Continue to learn more with: Charles Margulis. They had been created having finally, to solve the problem of devir, that it are initiated for the jnicos and that they had gained greater repercussion with the theoretical shock between Heraclitus whom devir admitted as essence of the things and Parmnides that defended the being, that is, the immutability as essence of the beings. As solution the estagirita presents the slight knowledge of act and power admitting at the same time devir and the permanence as inherent elements to the beings. When displaying its notion it establishes relations of value, causalidade and composition between the act and power. its relations with the substance. Word-Key: Act. Power.

Devir. Introduction One of the subjects most intriguing of the old philosophy was on question of devir, that is, of the change. Without a doubt, the great solucionador of this problematic rejection Aristotle who with the creation of the slight knowledge of act and power, explained in consistent way the question of the changeability them things, however, the contribution of its predecessors, the jnios must be recognized, the Heraclituses, Parmnides, Anaxgoras and Plato, that by means of its reflections had contributed so that Aristotle created the concept of act and power. For the development of this study the bibliographical research was used as methodology, having as theoreticians. The predecessors of Aristotle the first philosophers, known as daily pay-socrticos, had centered its reflections on the thematic one of cosmo, in the attempt to understand the principle collator and the supreme cause, physis, of all the things… o.

The associativismo developed in the religious communities of periphery for the churches and institutions with emphasis in those of evanglico matrix (pentecostal), fulfills a paper of great social relevance in the balance of the social tensions with origin in the poverty and in the misery spread in ample parcels of the society. As if it can notice, the associativismo of religious matrix has roots partner-economic politics and, fulfilling in this necessity the religions, a paper of the State where this is reason of cause and effect. Practical associative the religious ones taken the effect for the churches, come as clearly, to fill a gap left for the State, exerting with indisfarvel ability objective assistenciais and filantrpicos, aplacando or at least alleviating abandonment, psychological lack, poverty and social discrimination the one that is relegated these peripheral populations. For more information see this site: Rothenberg. Beyond promoting a process slow, more gradual of social inclusion, attenuating the risks of social exclusion created by the society in general, mainly in the laborativas spheres, it was not the economic insertion forced by the associativismo and religious ativismo in the world of the work, the social problem on the basis of the poverty and in the violence (crime) perhaps took gigantic and uncontrollable ratio. Therefore, these churches, in the majority evanglicas as in them point the official statisticians, give to an inestimable service the society preventing problems of unexpected repercuo. It measures the economic insertion, the moderation in the balance of the social tensions and the social inclusion, the religious associatismo/ativismo still exerts a function of great relief, namely the social cohesion enters the proper members of the communities/populations of urban peripheries, in special in the great metropolises, some with millions of inhabitants.. Daryl Katz, Edmonton Alberta contributes greatly to this topic.

The associativismo developed in the religious communities of periphery for the churches and institutions with emphasis in those of evanglico matrix (pentecostal), fulfills a paper of great social relevance in the balance of the social tensions with origin in the poverty and in the misery spread in ample parcels of the society. As if it can notice, the associativismo of religious matrix has roots partner-economic politics and, fulfilling in this necessity the religions, a paper of the State where this is reason of cause and effect. Practical associative the religious ones taken the effect for the churches, come as clearly, to fill a gap left for the State, exerting with indisfarvel ability objective assistenciais and filantrpicos, aplacando or at least alleviating abandonment, psychological lack, poverty and social discrimination the one that is relegated these peripheral populations. For more information see this site: Rothenberg. Beyond promoting a process slow, more gradual of social inclusion, attenuating the risks of social exclusion created by the society in general, mainly in the laborativas spheres, it was not the economic insertion forced by the associativismo and religious ativismo in the world of the work, the social problem on the basis of the poverty and in the violence (crime) perhaps took gigantic and uncontrollable ratio. Therefore, these churches, in the majority evanglicas as in them point the official statisticians, give to an inestimable service the society preventing problems of unexpected repercuo. It measures the economic insertion, the moderation in the balance of the social tensions and the social inclusion, the religious associatismo/ativismo still exerts a function of great relief, namely the social cohesion enters the proper members of the communities/populations of urban peripheries, in special in the great metropolises, some with millions of inhabitants.. Daryl Katz, Edmonton Alberta contributes greatly to this topic.

In the ritual of the Haouka, each individual suppresses what it is for living ' ' another side of questo' ' where if they find. It is difficult to understand the complexity of the ritual: the individuals are confused on the moment that live mainly and because they try to keep the tradition, but without leaving of side the current context. It is interesting as the integrant ones and used objects represent social structures, representation this that seems to be an attempt to give inteligibilidade to the settling process for which they pass. He is not toa that they search to reproduce diverse symbols of the settling, what is proven with the exhibition of the scenes of the ceremony of opening of the State legislature. The cloths representing the flag, ' ' palace of governador' ' , the incorporation of people of positions of the governmental apparatus, status in the society or exactly diligent as they themselves that are incorporating for example ' ' driver of caminho' ' -, the egg in the head of the statue representing the hat used for the governors, everything following the same ' ' protocolo' ' of the colonizadores. It has many insults and even though physical violence, what perhaps also it represents ' ' society ocidental' '. Another interesting symbol of being observed is the dog eaten for them as demonstration of force: at least in the ritual they could demonstrate that they were stronger than any another man, were white, were black.

The use of rituals as reflected of the society is not exclusiveness of the Haouka and to solve questions social. For the Ndembu, studied for Victor Turner in ' ' Forest of smbolos' ' , the illnesses must be understood in a picture of references that is public or social. The illnesses are punitive actions of the shades for, among others reasons, problems in the interpersonal relations.

Son of Teseu and Antope, moral queen of Amazon, Hiplito possua beauty and principles. Ahead of the attempts of seduction of its Fedra stepmother, it he repels it. Offended, Fedra searchs to avenge itself and counts the Teseu that to its tried it son to seduce. Teseu, in turn offended, asks for the Neptune who kills Hiplito. Opposing the orders of Zeus, who forbade to the resurrection dead them that he would cause despovoamento of the kingdom of Hades- Asclpio makes over again Hiplito. Zeus, when perceiving the disobedience, fulmina Asclpio, but, when taking pity of the reasons of it, transforms Asclpio into the Ophiuchus constellation ' ' serpente' ' symbol of the life that if it renews continuously. The dedicated sanctuaries Asclpio was local for the reestablishment of the health, by means of the lapsing of practical therapeutical, diets and exercises.

Of the lapsings, most common it was of the incubation, that consisted of leaving the sick person to adormecer inside of a temple and to wait that the god came and cured to it. Votivas rocks indicate that the belief in its cultured one was spread out and persistent. He was represented as a man of looking at docile and calm, with the arm supported in a baton where if enrosca a serpent (from there the symbol of the medicine). Of its relationship with Epione, its more influential children in the medicine had been Panaceia and Higeia, evoked in the oath of Hipcrates. 4. A NATURAL SOLUTION the philosophy Greek, in its origin, influenced the medicine, searching an explanation for the health process and illness that was not based on supernatural information. Alcmeo de Crton was one of the first ones to associate the health as balance between opposing qualities, and associated the illness for the supremacy of one of the qualities (cold/hot; dry/humid). It also associated the brain to the directions and the thoughts.