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Talk to those who would not participate in an attempt to identify the reason. Identify how they felt the teams were not winning and how they would like to see the awards. Determine whether the people who would not directly participate in the competition, somehow amused themselves by cheering teams entered. After harvest this data, assemble a panel with the portrait of the writing competition, describing, in two separate columns, what were the positive and negative facts that were obvious to the group if there were components socializing, equal and fair during the event and if the competition itself met the interests of the class or just a few. Expose the panel in a place where everyone can have access to the information. Finally, discuss with the large group, other competitive situations that occur in social relations, making a critical analysis of the need for its existence, or not, to use arguments to justify their views. would be the human being competitive by nature? The answer to that question demands necessarily the prior clarification of the concept of nature and also the concept of culture. Marx took up the relationship between nature and culture in the constitution of the human being, arguing, for example, that the five senses (hearing, smell, taste, touch and sight) are natural, organic, but they are also social and cultural, in other words, even directions are called natural humanized. The formation of the five senses is a labor of the entire history of the world up here. The sense embarrassed to lack practical rude also has only one narrow sense. To the hungry man there the human form of food, but only its abstract existence as food, it could very well just be the most rudimentary form, and there's no telling where this activity feed is distinguished from animal activity feed. needy man, full of concerns, has no sense for the most beautiful spectacle, the merchant of minerals sees only the market value, but the beauty and unique nature of the mineral, he has no mineralogical some sense, so the objectification of the human essence, both from the standpoint of theoretical and practical, it is necessary both to human senses of man as to create human sense corresponding to the whole wealth of human and natural. No Marx, K. Economic and Philosophical Manuscripts Translation (German) Jesus Ranieri. Sao Paulo: Boitempo, 2004. Marilena Chaui also discusses the notions of nature and culture so thoughtless accepted by common sense, from the questioning of the idea of human nature. Is there a human nature? Human nature is universal, it is the same for all of us? It is possible
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Razgovarajte s onima koji neće sudjelovati u pokušaju da odredi razloga. Prepoznati kako su se osjećali ekipe nisu pobjedu, a kako bi željeli vidjeti nagrade. Odredite jesu li ljudi koji nisu izravno će sudjelovati u natjecanju, nekako se zabavlja po pljeskati momčadi ušao. Nakon berbe tih podataka, sastaviti ploču s portretom pisanja natjecanja, opisuje, u dva odvojena stupca, koji su bili pozitivni i negativni činjenice koje su očito u skupinu, ako postoje dijelovi druženje, pravednije tijekom događaja i ako je natjecanje susreo interese razredu ili samo nekoliko. Izložiti ploču na mjestu gdje svatko može imati pristup informacijama. Konačno, razgovarati s velikom skupinom drugih, konkurentskih situacija koje se javljaju u društvenim odnosima, što kritičku analizu potrebe za njegovo postojanje, ili ne, koristiti argumente kako bi opravdali svoje stavove. bi biti ljudsko biće konkurentna po prirodi? Odgovor na to pitanje zahtijeva nužno prethodno pojašnjenje koncepta prirode, a također i koncept kulture. Marx je preuzeo odnos između prirode i kulture u konstituciji ljudskog bića, tvrdeći, primjerice, da su pet osjetila (sluh, njuh, okus, dodir i vid) su prirodni, organski, ali oni su također društvene i kulturne, u Drugim riječima, čak su i smjernice zove prirodna humanizirani. Formiranje pet osjetila je rad u cijeloj povijesti svijeta ovdje. Osjećaj neugodno nedostatak praktične Rude također ima samo jedan uski smisla. Da gladan čovjek tamo u ljudskom obliku hrane, ali samo svojoj apstraktnoj postojanje kao hrana, to bi mogao vrlo dobro biti samo većina rudimentarni oblik, i tko zna gdje je ova djelatnost hrane se razlikuje od životinjske hraniti. potrebitima čovjek, pun brige, nema smisla za najljepšu spektakla, trgovac mineralima vidi samo na tržišnu vrijednost, ali ljepota i jedinstvene prirode minerala, on nema nekog smisla mineraloškog, tako opredmećivanje ljudske biti, kako sa stanovišta teorijska i praktična, potrebno je i na ljudskim osjetilima čovjeka kao ljudskog stvoriti osjećaj odgovara cijelom bogatstvo ljudskih i prirodnih. Ne Marx, K. Ekonomsko-filozofskim rukopisima Prijevod (njemački) Isus je Ranieri. Sao Paulo: Boitempo, 2004. str. 110-111. Marilena Chaui također razmatra pojmove kulture i prirode, tako nepromišljen prihvaćen od strane zdravog razuma, od propitivanja ideje o ljudskoj prirodi. Ima li ljudska priroda? Ljudska priroda je univerzalna, ona je ista za sve nas? Moguće je