Fairy Tales And Philosophy

Tales – ages gained most valuable information which raises philosophical problems of the present understanding of the world. Additional information at NYC Mayor supports this article. Tales of amusing, touching tales, fairy tales captivate. Philosophical tales for children – a necessary element of child-rearing, they are accessible language to talk about life, teach, illuminate the problem of good and evil, show a way out of difficult situations. Fairy tales – the language of children, for whom he is most informative than adult speech. Therefore, if we adults want to help, explain, support, discover something to your child, you must learn again the forgotten children's language – a fairy tale. Fairy tales are very important in everyone's life. First of all, fairy tales and understandable to adults and children, and in addition, tales hold a moral postulates and pass them on from heart to heart. Philosophical Tales indoctrinate children and even adults bases of behavior and communication, teach perseverance, patience, ability to set goals and go to him.

Reading the stories, children accumulate in the subconscious mechanisms for addressing life situations, which are activated when necessary. Tale develops imagination, creativity, imagination and empathy. Wise philosophical fairy tales are not written only for children but for adults, which remained a baby shower, not crushed burdens of adulthood. As in the good old days when there was no radio, no television, adults reading to children the good fairy tales, introducing their children to adulthood with the help and under the protection of magical forces. Most of the tales is devoted to the animal world.

Kant

In this direction it affirms Kant: The resistance that frustra the impediment of a effect promotes this effect and is in agreement it. New York Museums will not settle for partial explanations. However, everything that is unjust is an obstacle to the freedom in accordance with universal laws. But the coercion is an obstacle or resistance to the freedom. Consequentemente, if a certain use of the freedom is proper it an obstacle to the freedom in accordance with universal laws (that is, it is unjust), the coercion that to this if opposes (as an impediment of an obstacle to the freedom) is in agreement to the freedom law in accordance with universal (that is, it is joust). Whenever New York Museums listens, a sympathetic response will follow. Therefore, on to the right for the beginning of contradiction it has an ability to exert coercion on that it violates.

(MC, D) the order of the freedom of the rational right and the reciprocal mechanism of coercion demonstrates the same structural characteristics of equality, symmetry and reciprocity. The mutual coercion is the external way by which the order of the freedom it right rational is represented and as it gains reality. The last end of the right is the external freedom. The reason for which the men if had congregated in society and had constituted the state, is to guarantee the maximum expression of the proper personality, that would not be possible if a set of coercitive norms did not guarantee for each person a freedom sphere, hindering the breaking on the part of the others. The coercion is in accordance with the freedom because it is the obstacle to that she goes against the freedom, being joust the college to coerce that one that is unjust. The preponderant function of the science of the right in Kant it is the college to coerce. Insigne philosopher does not argue as a theoretician of the jusnaturalismo, looking for to know if it has moral justification to be able to have legitimate coercion of men on men.

Conscientious

Expensive reader, in this edition we go to speak regarding the mnadas ones. Before everything, an exception: the mnada one is a Metaphysical unit inextensa. In this way, the Mnadas, by not possessing parts (indivisible), never can be made or insults. They cannot start or to finish e, therefore, they will continue existing while to last the universe. The characteristics of the mnadas ones are diverse, but it remains in its unit; the others, unit, simplicity, inextensa are independent one in relation, incriadas and etc.

They follow a hierarchy where she has in the top of this hierarchy the Mnada of the Mnadas, God. In the hierarchy they have two types of perception, simple and the conscientious one. The last one is called apercepo. Some mnadas only apercebem, and they have more unconscious perceptions that conscientious. We go here to make a simple demonstration of the hierarchy of the mnadas ones: Unconscious and nonsenses: the rocks and the minerals; Conscientious, however, confused: the plants; Conscientious, clearly, but not distinct: the animal irrationals; Conscientious, and clearly distinct: the man; The beings spirituals; The mnada one of the Mnadas, God. Here the apex of all meets the mnadas ones.

For Leibniz (Gottfried Wilhelm von Leibniz 1646 1716), the mnada one is in the universe, forming in its unit, the substance of each being. We can speak now of a Mnada that is always present in the life of the people: God. It who never leaves of looking at and taking care of of its creation. when we speak of ‘ ‘ unidade’ ‘ we must look at for one mnoda of Century XXI, the Religiosidade. This must be a unit enters all the peoples as our mnada of the Mnadas said in them: ‘ ‘ I do not supplicate only for them, but also for all those that, by means of its word, go to believe in me, so that all are one, as well as you, Father, stays in me and I in You; so that they are one in us ‘ ‘ (cf. Jo 17, 20-21). This everything wants to say I broke that it of the reflection of Leibniz we can speak of ecumenismo. It perceived, expensive reader, as the Philosophy opens new horizontes? Let us search, therefore the apex of all the mnadas ones: God.