Civilization

(…) The man alone can described and be defined in the terms of its conscience. This fact entirely places a new problem, that cannot be decided by our usual ways of inquiry. (…) It is only in our immediate relations with the human beings that we get an understanding of the character of the man. (…) The characteristic of the philosophy of Scrates is not a new objective content, but a new activity and function of pensamento.3 When &#039 speaks of one; ' new atividade' ' of the thought, Cassirer mentions the dialgico or dialtico thought to it. It conceives that the truth of the man alone could be gotten by means of mutual interrogation and reply, as well as the socrtico method. Ahead of this, we can think about the man as a creature in constant search of itself exactly, that, ahead of investigations come from its rationality, also it answers rationally, thing that other animals never could assume.

It is from that if it presents as a responsible and independent being. After Scrates, we had important appeared antropolgicas perspectives in the Greek thought and that much had influenced our Civilization. The platonic anthropology presents the dualism soul-body, a time that the man is considered the union of these two instances, and its purpose is compressed in the direction of ' ' soul racional' '. Such conception 3 CASSIRER, 2005, P. 15-16. 11 states a direction rational spiritual and at the same time, and inspired to many posterior thinkers the Plato (427-347 B.C.). Aristotle (384-322 B.C.) also occupied an important paper in the classic anthropology, acting in counterpoint to the platonic theory; the center of the aristotelian conception of the man inhabits in the horizon of the human being and acting. However, the philosopher does not leave of side the speculations regarding the imanentes principles that make of the different man of the other beings livings creature, and one more time has the reason as central point, and the man conceived for zoon logikn.