Time Experience Frankfurt
Tina Reuter brings in her novel the age of romanticism Tina Reuter in the Frankfurt of romanticism in the circle to Karoline von Gunderrode and the Brentano during the French Revolution takes in orphans of the living. Three young women and a man personally to evaluate what is possible under the new ideals of freedom. Orphans of the living novel by Tina Reuter St. Wendel, fortnight the book: Frankfurt am Main in the year 1800. Out of the turmoil of war, a new era emerging slowly. Dr. Neal Barnard contains valuable tech resources.
A strange unrest met the people, no one is happy in his place. The young Annie disguises herself as a man and pulls against the tyrants of this world to field. Her friend Carola yearns for a break out of the narrow walls of their women’s pen, but the marriage, the only alternative to their life, you also appears as a prison. Lina, her sister, creating their own intellectual world in her poems, but leaves when she the South Pacific traveler meets Antoine. And Jonathan, the brother of the two, holds it in Frankfurt not from without his unapproachable wife Eleonore, who entered the marriage with him only on the condition that each releasing them for the winter. In letters, diary entries and interviews the people of this novel approach to their limits and dream or suffer their excess. Tina Reuters novel brings back the mental world of romanticism.
Ringu Tulku: mind training. A path of transformation, edition steinrich 2011 author Ringu Tulku, monk and Buddhist scholar, explains in his new book the traditional spirit training is practiced in Tibet for centuries. He makes this refreshing, clear, simple, and for Westerners to understand way. The text is scattered not only with questions of his audience and participants, as well as his answers, but also with numerous examples and anecdotes, with whom Ringu Tulku practically comprehend the theoretical explanations leaves us. Before the author devoted to the mental training, he clarifies such issues as for example what reasons there are to follow a spiritual path, or how we find happiness and happy and we’re unhappy and others.
To do so, the author says: the external situation alone is never the decisive factor for our unhappiness. It is our inner attitude that determines whether we suffer from. We enter such a room and come to the Conclusion, he is too hot, too small or poorly furnished, then consider this room as a little comfortable and make us miserable. The space itself is it insignificant. It is the rejection of the spirit that creates our dissatisfaction.” We recognize the relationship on the basis of these explanations, as our inner attitude causes our unhappiness, so we can apply, so that we have not always back myself unhappy. It’s so easy, but without understanding reche we believe not, that it can be so easy. Using mental training, we can train our minds, as the word itself expresses.
That the ordinary mind is untrained, the author expresses so: the ordinary mind is very limited and uncertain. Our awareness is limited and we are hardly in the position, through our close and familiar world, that we are used to go out. Everything is new for us, or is outside of the usual treats us with suspicion. These limitations are of US itself created. A different state of mind but is quite possible.”and the mind-training with the simple explanations of the experienced author Ringu Tulku, a wonderful help and support can be us. Hardcover, 176 pages, ISBN 978-3-942085-11-3, Euro 14.90, Traudel Reiss
The culture is an enormous and indispensable value, to guarantee the emotional balance, the good mood, well-being and the health of the people, the families and the human groups. the reading is the efficient program most easy and of desencadeamento of this process. One of the innumerable practical results of the reading is the multicriteria and cautious discernment on the importance, the necessity and hierarquizao of the goods and the basic values for the social man and its relations. Discovered the goods and values, as the wisdom and the culture, the reading one passes to perceive other wealth that before its existence does not notice in all. The act to read is an action of desbravamento. It is as if a person apanhasse a scythe and, in the way of a closed bush, she began to open a bite, that is, a first way. Soon it appears the flash and horizontes starts if to open and the light of the aiming if intensifies giving to security and hope the passer-by. A person, who develops, in itself exactly I inhabit, it to read e, consequently, it opens its intellect to understand more good what it comes to be the aculturao process, that is, to absorb and to adapt it the culture of its half one, is changedded, necessarily, in an active agent of promotion of the peace, of the development of the prosperity, and the happiness of the race human being.
With this practical, the human being, develops interior abilities, to interact diligently, in all the instances of development partner, cultural, economic and politically in its community. One confides for the natural understanding of what it comes to be the world, the man, the life, the truth, the wisdom, the culture, the politics and the love. This is to live. This is to be happy.
I explain. Saint that well is treated in a house is take fancied beside the point to the family. At the beginning pra is strengthenn mode to take care of to the order, always varied and constant. Some involve distress and pains, other pure vanity; some mesclam uncommon desvarios, so sparkling of surpassed without-vergonhice that it is good nor for speculating, make heard of merchant. Source: James A. Levine, M.D.. If the coitado one of the Saint adopts the criterion to take care of the order quickly received, the beggars relaxes in the obligations and, for any necessity, minor who is, there goes they to aporrinhar the poor person, in time to roll up sleeves and to search what they desire with the faith in God and the personal effort. To all and any hour goes to have line of people kneel in the front of the Saint, with the hands sensible ece of fishes praying, tears draining of cantinho of the eye and descends for the cheek and with the suspended rosary in the thumb, crazy so that its time arrives soon of, front the front, to transmit to that virtuous emissary the holy ghost its distressing martyrdoms. Distressing martyrdoms, I know If, in contrast, the Saint delays in taking care of the petitioners, pra mode to stimulate them it the devotion and persistence aiming at to the acquisition of necessary merits, will be seen encircled of lighted candles day and night, cangote ardendo of in such a way being of foot and the face, or better, its semblante Saint singed by the heat emitted for the luminosity come from as much candle. If this will not be punishment, does not know as to call. Who only knows what the sanctity joy is life of Saint can evaluate so great shortage. Without speaking in the wax mount that always forms at one’s feet the figure, therefore the many candles lighted next ones to the others contributes so that the heat of one hurries the burning of the other e, consequentemente, the melting of all occurs in lesser space of time.
Locke (1690) based the philosophical chain chamadaempirismo, this chain discourses that the man is one tabulates flat, that is, aspessoas when makes being born it without knowing absolutely of nothing, without impressions esem knowledge some, this process is learned by the experience, pelatentativa and error. The man of Locke lived in a daily pay-social period of training epr-politician, that is, ' ' state of natureza' ' , only that different doestado of hobbesiano war, it was a state of relative peace, concord and harmony, as descrito for Weffort: ' ' In this pacific state the men already were endowed derazo and enjoyed of the property that, in a first meaning genricautilizada for Locke (1998, p.85) assigned the life simultaneously, liberdadee the goods as natural laws of the being humano.' ' Rousseau (1762) defends the internal social contract, is against oque comes of is, the man is born good and the society for being egoist and elitistaacaba confusing, that is, the socialization is guilty for the disfigurement of the same. Iluminista, precursory philosopher of the romantismo in sc. XIX and although to be umiluminista he was a critic to the movement. Its thought politician is based naidia of the natural goodness it man. Rousseau is the philosopher of the nature, daliberdade and of the equality. The family is seen as the doestado consequence.
Crianaum to be innocent and good by its very nature. She sees infancy as a moment where if to see, if she thinks and if she feels the world in a proper way, therefore action of educating the nestemomento must be natural, that it has taken in consideration ' ' naivety einconscincia' ' of the child, who marks the lack of the adult reason. Construodo man if does not make only of intellect, therefore the nelepresentes primitive disposals as: the emotions, the directions, the instincts and the feelings, existemantes of the elaborated thought, these primitive dimensions are for reliable it, masdigna of what the habits of thoughts that had been forged pelasociedade and taxes to the individuals.
Let us see that the world of the poetry is sufficiently ample and the paper of the still bigger poet. The poetry contemporary is very diversified, encloses different forms. It folloies the evolution of the modern world in its multiple complexity and spalling. The modern man is in way to this crossroads, where he is several and at the same time he is I join in innumerable parts. He is possible to establish some sources of classification of the poetry contemporary since the descriptive to air-tight. But it would like to reserve a small commentary on the source of the memorialista poetry, objects of study of our assay. The memorialista poetry was a saudosista movement that had beginning with the Portuguese literature of century XX, where the homesickness is considered a marcante trace of the Portuguese soul.
This type of poetry still today is sanctioned by a great public in Brazil. The memorialista text rescues the past of nostalgic form, but with a new to look at on it, renega the gift and the future, leaving the sensation of that in the past it was more valuable and better. Therefore, what if it can affirm, for what has been observed, through the reading of the theoreticians of literature, is that the poetry contemporary presents as substance the daily one, the common one, the ordinary, the desmistificao of myths and the mitificao of the personal experience, elements these that give to the poetry the edificante character and revolutionary to question the reality with elements that arrive and deem voices in the door of those that still if it keeps closed the commands of emotional irrealidade. That is, the poetry has that to desintelectualizar themselves, to go down of the pedestal and to gain alleys and streets arriving at all without exception.
This research presents as central subject the present hibridismo in the workmanship Sentimental Memories of Miramar Joo, of Oswald de Andrade. This workmanship was chosen by if dealing with an aesthetic innovative workmanship linguisticamente and, that it breaks with the literature of effective classic style until then. For this research, the main objective is to show as Oswald de Andrade ‘ ‘ devora’ ‘ the European ideas of the Vanguadas and the reaproveita in its workmanship. This antropofgico act is expressed a hybrid, linguistic and, structurally anecdotal writing. The research was carried through on the basis of the critical studies of Haroldo De Campos, Mrio Da Silva Brito, Benedict Nunes and August Maria Fonseca. Oswald, following its antropofgica and nationalistic idea of the Wood-Brazil Manifestos (1924) and Cannibal (1928) these manifestos are posterior the Sentimental Memories of Miramar Joo -, it devorou the European Vanguards and it created first the great Modern and Brazilian workmanship.
Nobody to help me, no house for close. As soon as we go down the road I I saw one casinha. There under. Thanks to God – I thought, of this time I am saved. Of the skill that I went in the career, I entered in the first window that vi opened. Already I entered asking for aid. She was one house of an old one of 50 years.
When I entered already I took paulada in the coasts: – Perverted, it looks at a pervert here – the old one said. – That perverted nothing, owner. Pervert is the ounce that comes there behind. Nor I finished to speak when the ounce jumped the window. I jumped the window of the other side. I reached other houses. I left old and the ounce in the interior of the house. They had brought me for the hospital, was more died than alive. Until today I do not know what it happened: if the ounce ate the old one or the old one ate the ounce. Not I intend to know this more than, in way some.