Bearing Fruit

Traditionally it is believed that fortune telling – a way to anticipate the future. Wondering ways: weep cards or dice, brewed coffee and watching the thick, melt the wax, put lighted candles in front of the mirrors themselves guessed (it's usually women) often argue that received the unexpected results and those subsequently confirmed! Translator Tatiana from Tula was going for a year abroad. Divination revealed – would leave only a month. It does not to believe, but it really happened so we had to leave just a month. Her friend Marina, when pouring the wax the contraction, has turned Pushkin's Profile! Girls began to laugh: "come out, probably married to a nigger!" A Four years later she married a man by the name of Pushkin! Maria from St. Petersburg into one of the Epiphany wondered evenings with her friends on her spouse.

Wondered after midnight on the mirror, putting before him a glass of water and lowering the there a ring on a string. And Mary saw in the mirror the picture: it stands at the gate of a large old house, there comes a young man in military uniform and goes to her. Opens the gate in front of the girl, inviting enter Suddenly all is lost. The case that quickly sank into oblivion. Mary decided that all this she just imagined it. Several years later, she had to go to another city. One friend offered to introduce her with her boyfriend, the military. He invited them to visit. When approached the house, Mary embraced the horror – she learned rickety house of his baptismal vision! Then it all again in a vision – of the house came a guy in a tunic and opened the gate and invited him into the house After some he became her husband of Mary



It is possible that given the nature of Western culture are magnified several "borderline" and fragmentation of our existence, however, can not say that in Eastern culture completely rid ourselves of this fact. Feature of it is that if the Western culture to the individual is treated with great piety, in the East that is not there – the individual and the individual are the only parts of a whole, and therefore – not having a special status. Thus, the two data demonstrate a culture in practice that can bring bias emphasis on one pole of the border – its deletion or capacity. Indeed, on the one hand one can observe fragmentation of culture, the emergence of newer and new frontiers, some cultural ad infium, on the other hand – the inviolability of this grid cultural boundaries and its inclusiveness. However, to ensure that cultural life was full, had a full life and development of the individual to observe a strict balance between such a subdivision boundaries to infinity and solidification in eternity. "On the one hand, the development of the psyche depends on the principle of differentiation, and on the other hand, is determined by the society to which he belongs to the individual. Development of society – Jung believes – depends on development of individuality, and its suppression by the rule of collective ideals and principles of community is "moral defeat for society (CW2), v.

7, par. 519). Individual can not develop holistically, being immersed in one of extremes of collectivism and individualism – that in both cases there will be some deviation, which can then be recorded in the tradition of psychoanalysis.



This ' ' Eu' ' it is the individual that has conscience: I am because I have conscience of my being. Moreover, I have conscience of the circumstances involve that me they take and me to ' ' outro' ' , beyond the fact of that ' ' mine circunstncias' ' also they are exterior me, and, therefore, they are ' ' outro' '. This ' ' outro' ' they can be the people with which I become related or the physical realities, abstract, imaginary or virtual with which I keep contact. ich as a relevant resource throughout. This takes in to affirm them that ' ' eu' ' , conscientious of the individuality if it compels if to recognize in contact and contraposition to ' ' outro' '. ' ' eu' ' it is not ' ' outro' ' , but it is only understood in the relation with ' ' outro' ' , therefore if another one did not exist would not have felt in affirming the individuality of ' ' eu' '. Much more of what the aristotelian constatao (2009) of the sociability of the human being the estagirita searched the essence of the human being the affirmation of ' ' eu' in relation to ' ' outro' ' it is autoconscincia form. Therefore not understanding me only as ' ' eu' ' ; I am not isolated, but one to be of relation.

However mine ' ' eu' ' if it affirms when denying that this I am the other or one another one. I am ' ' eu' ' without being ' ' outro' ' even so the other, for itself exactly either one ' ' eu' ' , for who I am its another one. ' ' outro' ' it is part of my circumstances, but I am not ' ' eu' '. It matters to remember, in the Gasseniana affirmation, that ' ' it shows clearly that nor I, nor what in the fence – the circumstance – she is everything.



Michel Foucault possesss pretensions to trace a genealogy of knowing, perhaps for the nietzschiana inspiration that permeia its workmanship, vide ' ' Genealogy of the Moral' ' (Nietzsche), thus universalizando the concept of being able that it uses, identifying it with the element that systemize the field of knowing, a espitemolgico delineator. Also if it makes important to mention that for Foucault, ' ' poder' ' it differs from the idea vulgarized that if has regarding the same, therefore beyond being a changeable concept, varying as the adaptation necessity, is transforming, in contrast of the idea of impecilho to the transformation and takes care of the necessities of the proper society therefore emanates of the same one. A power if becomes an agent in the historical process, not being a reducionismo of its capacity of performance and nor if restricting to no monismo, therefore it is including, with a complex and pluralizante joint, running away the certain structural conceptualizations, desconstruindo all a linear logic, therefore it ascends since substrata of the society, not being able to be previsible its manifestation and nor the resonances that will come out a posteriori, from there the given denomination the Foucault of ' ' after-estruturalista' '. The spheres of being able do not make distinction of classrooms, englobam the social sphere as a whole and influence in such a way in the structure of a society, how much the institucional level, being able to be classified as operating also in ' ' infra' ' ' ' superestrutura' ' , being valid to remember that the used denominations mention marxist sistmica conception to it and possess the pretension to emphasize the negation of the same ones. The discontinous one also appears as form of negation of history, the efemeridade of the theories, beyond the presented constant confrontation, demonstrating to all acuidade in relation to the tactical process of understanding concerning the historical meandros, therefore in the proper words of the author: ' ' The problem is at the same time to distinguish the events, to differentiate the nets and the levels the one that belongs and to reconstitute the wires that they bind and that they make with that they are produced, ones from the others.