For urbe to be constructed was necessary that the city had been constituted, the first care that the founder must have is the choice of the place where he would go to establish the city, arriving there the founder offers to a sacrifice, offering that soil for its deuses, for the accomplishment of this act was necessary that the people was pure, bringing obtains a little of the land of its ancestor. Surprisingly, you’ll find very little mention of Nathan Gaude on most websites. They made a fire and in return of this fire urbe would have to be constructed with all the details indicated by deuses. The founding one was the man, who carried through religious acts, with which urbe not it could exist, he was it who received worship and preces, every year annually came back in return of its tomb repeating sacrifices and parties. Something did not exist in a heart of a city, more emotive than the history of its foundation. Let us not lose of sight the fact, that in the old world, was the cult that constitua the cimentante bond of all society … the altar of the city was locked up in the building that the Greeks called pritaneu and the Romans called temple Vesta. In urbe nothing it had of more sacred than this altar, on which ardia always the sacred fire.

(p.158-159). Each city had its deuses which respected, they adored and they gave sacrifices, also each one had its priests who did not depend on no foreign authority. Each one enters two cities did not exist nothing in common had its god its rites and beliefs. The law enters the old peoples appeared of course as part of the religion, the codes if revealed the rules in accordance with dictated of what it could or not make, it did not appear of the democracy, came as something old that nobody could move, it was instituted at the same time where the religion.

In this way, from the study of participation form, is identified: ) the participation as presence, b) the participation as verbal expression and quarrel, c) the participation as representation politics, d) the participation as taken of decision, and e) the participation as enrollment, as to follow commented. he situation. (p.35) … 1.2.1. Participation as presence According to agreement of the participation as presence, is participant who belongs to a group or organization, independent of its performance in it as, for example, who is member of a school of a group of professors, of association of parents and masters etc. …, therefore are considered as participant of a group of pupils those that, without same or having or exerting active voice on that they make and what it happens with and in the group as a whole and the development of the lessons, are physically gifts in its activities.

This participation can, many times, to occur for obligatoriness, eventuality or necessity and not for intention and proper will. Other times, however, as mere concession. (p.35-36) … in the case of professors and employees that faces its work mere as job of which it would escape in case that they had another alternative; of parents in Association of Parents and Pertaining to school Masters or Advice of only formal existence, in which requests of the direction of the school act limiting it, of reactive form. … Identifica that the simple presence of a person in an environment, with not-verbal expressions of apathy and indifference with the sociocultural dimension of its reality, exerts negative impact in the same. It is proven, therefore, the inadequate and false significao of participation, in this agreement, that considers the presence physics, present being, as sufficiently so that the person is considered the participant.

(p.36-37) … 1.2.2. Participation as verbal expression and quarrel of ideas Regarding meetings promoted in the school with professors, parents or pupils, objective to argue situations, is verified frequently that the meeting is considered good when the level of ‘ ‘ falao’ ‘ it is raised, and ‘ ‘ participantes’ ‘ they are until satisfied for the chance that has of if making to hear, as judge to be occurring: ‘ ‘ I know that nothing does not advance, but at least people it has chance to talk all together, to know that our colleagues think, and to even know who they are those that are in the one of them.

Debtors to leave the native land the Italians disembarked in the port of Saints to substitute the hand of enslaved workmanship, a time that then, to abolished to the age certainty between you of the coffee, the great economic crisis in the Europe were thus generating thousand of workers for the industry of the So Paulo coffee. It was created in the 1886 in set with the Italian government promotional society of immigrates to (SPI) that it mainly searched in the Vneto its workers, in turn, the Italian government worried about the peasants and the laborers to the side of revolu to, embarked hundreds and hundreds of compatriots for a long trip route to Latin America, thus solving its ' ' problema' '. A true net of human traffic was created, with false promises, commissions for ' ' enviadas&#039 fits ; ' false propaganda that had printed boxes of match even though to delude and to stimulate the Italians to leave the native land. In the years of 1870 to the 1879 in the state of So Paulo, only 3481 Italians of a total of 11330 immigrants had disembarked, in the successive decade with the traffic net and the SPI in full activity, had disembarked in Saints 144654 Italians on a 183505 total of imigrantes8. With the Rubinatos, that inhabited accurately to the edges of the river Adige was not different, and in 1895 they disembarked in the port of Saints to move forever history of the city of So Paulo, composed then for aboriginal, migrantes natives, caipiras, European and black immigrants, also victims of the human traffic practised by the Portuguese in the shady years of the slavery. Important to stand out that the former-slaves felt heran of the slavery and soon frees after it had been abandoned to it to the proper luck, being occupied posi es considered ' ' pesadas' ' in the work market, living in corti and malocas, the city entered thus in a process of muta to never interrupted.

He loads the sexual one as ' ' it are supreme of prazer' '. Beyond the sex, it searchs in the drugs orgasmo inebriante. &#039 is a man; ' pornogrfico' '. It commercializes and it consumes sex of varied forms and ways that after-modernity it provides to them. It is unhappy because its searches are fteis, srdidas, mrbidas, and of immediate and temporary effect. The melancholic solitude is its habitual friend. He is a paradoxical man: happy and unhappy.

Happy because a fiction of this lives it supports and it with the ingredients, offered for the marketing industry, with validity stated period no longer limit; e, unfortunate person because, when perceiving that, all this universe of possibilities offered by after-modernity is not enough to provide, is not more newness, a certain happiness falls in a existencial emptiness takes that it to a state of life that we call, by means of conventions, of depression. It presents six ideologies that surround the life of this man after-modern: 1 materialism; 2 hedonism; 3 permissivismo; 4 relativismo; 5 consumerism; 6 niilismo. In the materialism the man is recognized for what he possesss that he has. You are its banking account, its imported car, its exaggerated wage. In this type of ideology you are reduced to the simple numbers. To be she is necessary to have. The hedonism brings as it marks the pleasure, the inebriante, the delight, as well supreme.

It is the too much search for the adrenalin. Different sensations that in the light one to orgasmo. the possible instruments to have these new sensations goes of this the animal sex (for instinct), of the use of natural drugs and mixtures with chemical products, until the violence with the other or its proper body. It is the joy for the joy. Sex for the sex. Pleasure for the pleasure.