As many possibilities to have of being able to use to advantage what really it is the acceptance of its I summon, as many times I ahead turn the coasts the sunrise while thousands dream and try imagine as it would be the solar brightness, as many times complicated so small problems while as much clamam for a practically impossible solution of something, as many times if it renegou to accept the coffee that had the table while as much are humiliated for a beans grain, as many times does not give value to the people who are to our side and alone we perceive we lose when it and it does not have ways in return to the time, it is impossible to transfer a rubber in a past and to touch the hand in an opened wound in. Perhaps to look at ahead of the wall of our neighbor only small seconds and allowing to enxergar in them what it has for backwards of a smile, a look, a small moment, great histories, the world would not be what it would be today, a sea of claims of insatisfaes.
Life game without rules where we have abyss and same that strange optimum that we make is leaving to inside fall in them of a dark hole, with black pigeons and thorns, it is in the agony of this hole that we learn, searching with claw the light, is where we listen to the shouts of who really wants saving in them, we learn, we unmask the truth, we know best the company, the mias beautiful people the wisest teachings, where we feel homesicknesses of the minimum. A game where in them we create our proper rules, where the suffering is optional and inevitable pain, where the certainty is doubtful, the made a mistake one charmer, where the value of the experience you can buy an ocean, where the guilt of each tear is only ours, where the egoism can make your blood to run envo. To perhaps live either surpassing of the difficulties, forgetting them problems, jumping of the barriers, perhaps living if limit only in smiling. If we knew to use to advantage what we call life, we would be living, as those that they know to live say: alive intensely, without if only worrying about what it has for backwards nor the rocks that come the front living using to advantage to each rind of banana that you receive why they only desire it to as much to slide and to learn that in banana rind if slides. Shortness to each as that the life is short the time is fast the people is passengers, let us not be idiotic ahead of that they clamam for our failure only for already being great failed.
It is not a pacific or very acceptable alternation, over all for the scientific community that loses its status. Our work consists of a revision of scientific literature that corresponds to the objective to elucidate the kuhniana conception of science, through the three concepts that above we present, as to devir dialtico of scientific and paradigmticas communities, constructing the History of Science. Consolidated in the notion of auto-correctable Science, that is more critical and less dogmtica, in the mat of Karl R. Popper, we find Thomas S. Kuhn, epistemlogo that it published in 1963 ' ' The Structure of the Cientficas' Revolutions; ' , of where if sobressai the concepts of Paradigm, normal Science and scientific Revolution. How much to the sobredita notion of Science, in which if it establishes Kuhn, it affirms Ncola Abbagnano (2007, p.159): ' ' Contemporary is about a conception of more critical or less dogmticas vanguards of the methodology …, is significant, either for leaving of the desistance of any pretension to the absolute guarantee, either for opening new perspectives to the analytical study of the research instruments of that the C. is read: sciences dispem' '.
To conceive Science as auto-correctable is to claim to certain mobility dialectic between diverse scientific communities that if alternate in the fashion of definitive scientific branch, until another theory, divergent, take it the priority. Then Science is constructed by devir dialtico of scientific groups that if alternate in the evidenciao of its research and theories, moving scientific history. Thomas Kuhn wrote in the Posfcio of 1969, to its workmanship, who we cite, on the scientific community: ' 'a scientific community is formed by the practitioners of a scientific specialty. These had been submitted to similar a professional initiation and an education, in an extension without parallels in the majority of the others you discipline. In this process they had absorbed same literature same technique and of it they had removed many of lies' '.
It also has the another most serious error, that consists of if saying that the altar is of the bishop, but the church is of another one any senhor.’ ‘ (LO GRASSO, B. Eclsia et Status. Rome: Selecti sources, 1952, p 241) the FEUDAL PRESENCE IN the MONASTERIES the monasteries also were children of its time. As it would be natural, they had suffered to benefits and inconveniences.
A feudal monastery, that was endowed by a noble gentleman or the sovereign of the region, enjoyed at that time of the so necessary protection. Thanks to the ownerships you, many monasteries had been constructed and endowed according to these. They had poor monasteries to the side of other rich ones and that large states possuam. These last ones had suffered more the bad consequences of the feudal system, therefore many times had been trusted as feudals ‘ ‘ abades-comendatrios’ ‘ , or feudal that was not clergymen. These embezzled the financial goods of the feudals and only gave origin to many inconveniences in discipline monastic, what it harmed the moral and the ethical aspects of the time. The CONTESTADORES OF the SOCIETY Coinciding with the height of the feudalismo and the sprouting of the bourgeoisie, had appeared in diverse points of the Europe movements of religious-popular matrix, called of contesters, been born some in ground European, and other mattering, probably by means of the cruzades.
Ambulant preachers, clergymen or laypeople they were arisen in general considering penance, criticizing the society, in bigger instance the religious society, the Church, the clergy, monges. Amongst them, most radical it seems to be of Arnoldo de Brscia. It criticized the magnificent one, the avarice, the hypocrisy of the cardinals. It called the Pope not apostolic man, but sanguinrio man, that for homicides and fires if made to respect.
The document still discourses on the interregional perspective as being a bonanza metodolgico resource for the agreement of the Brazilian society. ' ' The northeast reading, especially, must be made from the comparison with other Brazilian regions (Freyre, 1996). In short, the manifestation of Freyre in the Regionalistic Congress in Recife, grants to the regionalism a crucial function in the preservation of the national unit and in the understanding of the Brazilian society, beyond protecting the regional cultural customs of the external cultural actions. They exist you vary reflections concerning the ideas of Freyre and the Regionalistic Manifesto. Parnassus Investments wanted to know more. To that they display that at that moment ' appeared the REGIONALISM; ' of the colorful one, the flavor, the taste, the attachment the styles and instants lived or witnessed in dimension local.' ' (Saldanha, 1985). He is others aim the culturalista boarding of Gilbert, as being one of the great vises that had assisted to organize the north-east concept, atrelada with the estadualistas ideas of the beginning of the republican period (where it dominated, the politician-administrative division of region) e, also dualista approach (two ' ' brasis' ' one developed and another underdeveloped), defended for Celso Stolen in the decade of 1950. finally, I castrate 1989, affirms that, in the speech of Freyre has the origin of the northeast predatory regionalism, being one ' ' armao' ' of the intellectual elite northeast conservative, having Pernambuco and Freyre ahead, in the attempt of ' ' tirar' ' public resources of the federal government for this region.
Therefore, many had been and are the quarrels concerning the workmanships and of the ideal controversies of the sociologist and writer Gilbert Freyre. However, greaters are the contributions, since many of its concerns of that time, still are today had in our daily, alive as the ideals of Freyre. 2.Uma Threatened Culture: the luso-Brazilian: one soon analyzes the sociologist Gilbert Freyre always revealed to be worried about the questions of territory, with the man, and consequently co the culture.