In contrast, they can and must walk together. The free thinker also has the right to change its points of view. In mine in case that, for example, always I had a point of view center-left politician, in special for the formation that I had in the pertaining to school and university period, and even though for my contacts done pastorais while pastoral agent of the Church Catholic that I was for much time. However, of times for deepening my studies in politics here, after, history and philosophy, vi that the proposal leftist, on to the socialism, is imperfection, and defends, not for glamour, but for certainties established politics (and who to read other texts mine will see my reasons), that optimum system of government for Brazil would be the Parlamentarista Monarchy. All my written opinions, positionings and texts, I repeat, are fruit of reflections that I was having throughout the life, without nothing it had me been tax. In contrast, if I had followed strict the dogmas that me had been taxes, I I would have been kardecista, republican and leftist, being these opposing positions total to which I freely hugged, after to think detidamente on such positions and its options. Then, because I only opted in being Catholic, Monarquista and Conservador, I left I of being a free thinker? I believe, for example, that determination papas must be obeyed by catholics, not ' ' because sim' ' , but for deeper reasons, amongst which the religious unit of the entity Church, of which a trustworthy source of the message sent for Christ elapses (the Teaching), that for its turn it displayed ways to live in fullness in this world. Exactly that not concordant I with something, the principle, know that in definitive situations my point of view will not be optimum for my practical experience, therefore I do not only become related with me and living creature in society.
The theology searching its beddings in the religion, prescribes moral rules that would be necessary to vidaem community. Traditional Afilosofia, with metaphysics, it does not make something very different. It places the reason as absolute value and north to guide the moral behavior, also this hypothetically necessary for the social convivncia. The historicismo helped to partially free us of the theology and metaphysics, of the temptation to search an escape of the time and perhaps; to substitute the Truth for the freedom as goal of the thought and the social progress. But, still thus, the tension I publish between it and the private one remains. Historicistas identified with the autocriao, the private autonomy, as Nietzsche, Heidegger and Foucault, are accused with esteticistas for historicistas as Dewey and Habermas. Rorty considers that let us not have the temptation to choose between them, but to give equal importance to them and uses them for different ends. But, to reach or the least if to walk in the direction of the liberal society that Rorty praises, steps must be given of another form.
The final vocabularies of the theologians and Metaphysical already not need nor must more be assumed with necessity stature, universal rule. This it is, the search for the beddings that can in turn lead each time to one more ' ' verdade' ' absolute it is not the good final vocabulary for the liberal society. A vocabulary multiple, opened, and that it does not obstruct or if places hierarchically in superior position to others, that promote the creativity and the imagination, searching to absorb and to mesclar elements of the most changeable cultural shades how much possible. Rorty sketches the figure of ' ' ironista liberal' ' , being this somebody enough historicista and nominalista thing to believe that its certainties and desires central offices are contingent, therefore of the order of the time and perhaps.
People exchange goods, and the millennium trying to unravel the mystery: how the market for free competition, where each party seeks to exchange for our own benefit, creates such prices goods, which are equal to prices of production of these goods. Solution of these goals lie, as they say, on the surface: the participants do not exchange goods weighed on labor costs or utility of each of them to tailor their benefits to the benefit of their competitors. And if none of them are in the process of exchange there is no privilege, the desire of each to his own advantage naturally generates the equality of all benefits forms equivalent exchange. part I. glossary disc – the object of exchange that can (usually) satisfy any needs of the people (which has the consumers’ properties).
The cost of labor embodied in goods to manufacturers determines the cost of the product itself, but it occurs only in conditions of absolute equilibrium of the market. Value of the product – people’s subjective perceptions about the magnitude of consumer product features and value of its value. price commodity – anything on that exchange goods. The proportion of bulk commodities exchange. Price is the market in the “fight” the dialectic of “buyer – seller.
Type of goods – the same position with the buyer’s products. cost product – species the price of goods. The price of the goods of this kind. The cost emerging markets “against” a certain number of one-species systems, “the buyer – the seller.