It is in a body to purificar itself of some delict. A purificada time, would not have more felt to remain imprisoned in the body and with its sensible agencies. 2 _ AS PLATO EXPLAINS THE ORIGIN OF THE SENSIBLE WORLD? Of the sensible world, through ' ' second navegao' ' , that is, (the discovery of the supply-sensible one), we ascend to the intelligible world, that represents ' ' true causa' ' of the sensible world. As well as intelligible world drift of the One, that the function of formal principle plays, and of the indetermined Dade, that functions as material principle (intelligible), also the physical world drift of the ideas, that function as formal principle, and of a material, sensible principle, that is, of a limitless and indeterminate principle of physical character. The project according to which Plato works to explain the sensible world is, therefore, absolutely clearly: &#039 has a model; ' ideal' ' , a copy exists ' ' the world sensvel' ' exists a craftsman who produced the model copy serving itself. The intelligible world ' ' modelo' ' he is perpetual, as perpetual &#039 is also the craftsman; ' inteligncia' '. The sensible world, in contrast, constituted of the craftsman was born, that is, was generated, in the true direction of the term, as we can read in the Timeu: ' ' It was born because if he can see it and touch it, therefore it has body and such things are all sensible ones (…) the generation processes are citizens and are geradas' '. 3 _ EXPLAINS AS IS THE TRBALHO OF THE DEMIURGE? Demiurge exists, God-craftsman, God that thinks and wants (and that, therefore, it is personal), which, assuming as ' ' modelo' ' the world of the Ideas, shaped ' ' chora' ' , that is, the sensible stowage, according to this ' ' model ' ' , generating of this form cosmo physicist.

' ' Understandably, in the current society, it would not be placed, as then, for those great thinkers, the central problem of the Human Rights, in the line of concerns that today in afecta, much even so e, appointedly in Kant, axiolgica theory deeply was constructed and divulged through its workmanships in which the great principles if keep pertinent and effective. It is known that the principles are projectos voluntarily, human principles that are necessary to radically distinguish from the laws objetives, as for example, according to KANT, (1960: 74-78): ' ' Such only acts as a principle that you can at the same time want that it if becomes universal.' ' if is certain that in the speech of modernity, it has a censorship that it consists of the accusation directed against a subjective reason, that only denounces and looks for to shake all the forms of ostensive oppression, exploration, lowering and of exploration it stops in its place if to impose the expugnvel domain of the proper rationality, also is truth that the critical one of the hegelianos of left, guided for the practical one and having for objectivo the revolution, intends to all mobilize that potential of the reason. However, it will compete to the States normativizar the rules that not only conceptualizam the Human Rights impose as well as them coercive, by the way, already it is said today in ' ' Right of Humanitria&#039 Inference; ' , a new figure that if finds in embryonic phase in the great world-wide arepagos, where the Human Rights gain each time more importance. 5. The Subjective Right of Social Mediation: Between Facticidad y Validad, in the Structure of the Positive law Before entering in the system of the rights, it would agree to relate that HABERMAS, (1998: 63) understand that: ' ' The reason concept practical as subjective capacity moderna&#039 is a cunhagem; '. .

Neither an egoistic joy is that one, in the direction of I to be glad itself primordially for the proper possibility of being, instrumentalizando the meeting with You, therefore in the sphere of the relation I You am the inefvel and, subject scientific relation Object does not penetrate immediate of I You. ' ' The relation with You is immediate. Between I and You do not interpose no game of concepts, no project, no fancy; the proper memory if transforms into the moment where it passes of the details to totalidade' ' (BUBER, 2004, p.59). The totality of the meeting I You, emphasized in recent verses of ' ' Yours olhos' ' , that they are cited above, the relation appears with condition without which the person human being does not become fullfilled itself in its dialgica history e, of communion of properly human feelings. Here we touch in the thematic one of the destination and the freedom, of the people human beings; both stimulate the human being to adentrar or to reject the sphere of the dialgico meeting, since that this meeting convokes I to understand itself responsibly with You, discovering its accomplishment in the validity of the meeting with You; thus it says the poem: ' ' Therefore I beg, you that it does not move away from me these benditos olhos' '.

Human You be in movement before I, as well as everything what he comes if to configure as one You on this side stop one I and either of the divine sphere. However I and You are in the freedom of, over all if human, that these if-put into motion-for-the-other, enlace finding it happy of be-I-only-knot-other, what configures the personal freedom in the meeting: ' ' … the free man does not have, here, a purpose and, there, the half ones to get it; it only possesss an objective and always one: the resolution to go of meeting its destino' ' (BUBER, 2004, P.