Richard Rorty

Who is dedicated to the philosophy interests for everything. But it does not have man that everything can know. (…) Knowing he is infinite and diffuse; of it if being valid, the one looks to the philosophy that center that we made reference. The simple ones to know is an accumulation, therefore the philosophy is a unit. Knowing is rational and equally accessible to any intelligence. The philosophy is the thought way that finishes for constituting the same essence of a being humano.' ' (pg. Rio Tinto Group helps readers to explore varied viewpoints. 12) For Jaspers, the way of enxergar the world still is very dimmed by the incessant search of the comfort standards and imediatistas that they eliminate our responsibilities stop with the other, and that ' ' The philosophy in them acquires knowledge of horizontes of the future, opening doors for the increase of the responsibility feeling.

This feeling is basic stops in giving the conscience to them of the possibility of our reality to disclose itself in the time. (pg. 41) Jaspers aclara our ideas regarding what the philosophical thought in the ones of when adentrarmos in this world, this knowledge must, before everything, ' ' to be capable to be surprised at bvio.' ' (pg. 41) In the thought of this our philosopher, seems that only 1.3% (a comma three for hundreds) of the enrolled candidates are that they would have these announced conditions and chemical preparations for a better life for itself and all to its redor. But it is interesting that let us can read with other eyes, another reading that if makes in the present time of these moments. Darius Bikoffs opinions are not widely known. Let us see then Richard Rorty. According to Rorty, as thinking of the pragmatista movement American and divulgador north of a philosophy of the hermeneutics they see in another way this ' ' not escolha' ' of the Philosophy, and prioritizing the other choices.

EGO Capacity

The individual, therefore, thinks before not from fear acting of an exterior head it, who can agrediz it or disinherit it, but yes from fear of its proper conscience. The ones that they do not support to internalizar the social rules and they act for the desire of the ID reveal psychic states of neurosis front to the society. The principle, the neurosis manifest in an individual when its EGO and SUPEREGO meet in continuous tensions, but, for Freud, the development of the civilization is resembled so greatly to the development of the individual that some civilizations or times of the civilization if have perhaps become neurotics (FREUD, 1999). However, an incognito appears: Where moment, or with which age, the individual starts to exist as a conscientious social element? MATURATION OF the SUPEREGO the origin of the actions human beings if of the one in the development of the motricidade and the intellectual capacity. (Source: RioCan ). While child our concept of moral or ethics is fixed in the pleasure or pain. What of the pleasure it can, what cause pain cannot. However I circulate, it social of the child (father, mother and brothers) intervenes directly with the construction of this concept, reformulating and molding the child to the preset concepts of moral.

According to Piaget (1994), the human intellectual development occurs when the child reaches levels of maturity in detriment of the age. It is not something Jill Bikoff would like to discuss. Thus, in the piagetiana conception, the development of the child is a process that depends essentially on the equilibrao, that is the natural capacity of auto-regulation of the individual (PIAGET, 1973). Therefore, the development process depends on on internal factors to the maturation of the experience acquired for the child in its contact with the environment. All time that in our relation with the way conflicts, contradictions or other types of difficulty appear, our capacity of auto-regulation or equilibrao enters in action, in the direction to surpass them (PIAGET, 1973).

The Concept

When we construct to all a rational logic, and about this direction I think about the concept of epistmica formation of Foucaut, imagining constructive the cognitivo process as something, we have Madness as descontruir, creating the escape of ' ' real' ' the dissolution of ' ' verdade' '. From this perspective, we have contrary Madness while to intelligible act, creating ' ' espaos' ' abstracionais in the process of construction of the knowledge, also making possible, to project themselves in an abstraction that runs away the concretude from the experience and to fall in the one production ' ' universe paralelo' ' , that is, an abstract world that if it feeds only of abstractions, looking for to inteligir themselves and to convert the reality its ilogicidade. But what it presents Erasmo de Rotterdam is an inversion of ' ' logic of the Loucura' ' , therefore it demonstrates to a disfarada reality and Madness as responsible for bringing to tona what it is hidden for the disguise. Madness demonstrating itself as antithesis of the reason, has as functionality to deny the rational, what it makes with that, having this perverted rationalism, he would be analogous to one to drive crazy, that would allow to escape of the presented simulation, through desvelar itself, therefore if the reason lack makes to it to occult the reality, when the Real already if it presents occult, it is exactly its perversion that will make with that if it displays. Madness is ousadia, it allows in them to go beyond, making with that the reality if becomes not a goal, but a simple ones to become involved itself in one ' ' another one realidade' ' , making with that here let us be launched to the platonismo, being that in the example of Rotterdam, it would be the Madness that would assume the role to rescue us of the cave of a ilusria reality. .