Beyond increasing the dependences in relation they, evidence an increase of the interferences of and in local cultures: the borders between ' ' eu' ' ' outro' ' they are diminishing; professional activities exist that can be developed in a distant country from the personal residence a company, or an individual, can give a service and receive for it, without the least to direct know or to make personal contact with the contractor eliminating the borders and all the elements differentiators of the cultures being enough for this the domain of a common language (in this in case that the language of computer science), characterizing the tecnovirtual society or the infovirtual universe. In this universe each more pertinent time becomes the investigation on the identity and the differences. This can be observed at the moment where distinct and distant elements and personages finish if joining for intermediary of a common language that is not the language practised in the origin society. Check out Robotics expert for additional information. Being language one of the defining elements of the identity, and being necessary the domain of a new common language, that is not the proper one of none of the involved ones in the process, finishes if revealing the characteristics of a new cultural manifestation, in which one ' ' I social' ' if ' relates with one; ' another one social' ' both interact becoming new social I that a new culture is developed and produced, a new identity. This third is so distinct of I eats of the other, even so is developed for the interaction between both, in a culture of personages who if relate at a distance Thus, I and the other, each one with its specific identity, interacts creating a new identity, with specific language and values, which only identify them while social actors of that infovirtual universe. We know that in century XX, the classic notion of identity if dissolves and if it res-position ahead of the advances of the medias making with that these politics today face the loss of its effectiveness.
The advent of the sociability inspires the desire, the delight of reciprocal approval, that is, of vanity. The necessities of the spirit (not of the body) are the beddings of the society, that is, the necessities establish the society and the reciprocal approval constitutes the delight of the society in such way that the social delight is become into social necessity. The sociability does not support without the vanity or all the social mechanisms motivadores of vanity: arts and sciences. As much one as another one, Rousseau admits, brings the sensation of well-being, of comfort, however, when the man is reached by these sensations (produced for the advent of sciences and the arts), it starts to love them, it is gotten passionate for this comfort and one becomes enslaved of them rejecting the freedom feeling, saying in another way: the benefits of the arts and sciences result in a curse to the man in the measure where it becomes enslaved of the social life starts to desire and to love this slavery. Concerning this Rousseau in the first speech, if thus express: ‘ ‘ while the government and the laws take care of to the security and the good? to be of the men, congregated, sciences, the letters and the arts, less absolute in power and perhaps more powerful, extend guirlandas of flowers on the iron chairs of that they are loaded, drown the feeling to it of this original freedom for which they seemed to have been born, they make with that they love its slavery and they thus form what policiados’ is called peoples; ‘ (ROSSEAU, 1988, p.p. 138, 139). Rousseau, as we saw mentions to sciences and the arts however we go to restrict our study to sciences. The critical reading that Rousseau elaborates on sciences if of not in such a way for the aspect strict epistemolgico and yes for the fact of it to be a social instrument that forms ‘ ‘ peoples policiados’ ‘ , being that this formation implies at the same time in the deformation of the man extracting to it freedom.
It is obvious that such an attitude towards his wife is nothing but a manifestation of extreme disrespect. We thus seems to be saying: 'It's your duty – to facilitate my life and I have come to expect from you this'. Wow! Attitude to the partner as something for granted may be manifested in various […]