A history whose pillar is the life, that it demands much more of what a compendium wisdom, must try the gift and must value the alteridade and not visualize in the other the different one that it must be formatted to the perspectives of the scholar, or the resented citizen endowed with a complex spirit of revenge. The scholar-vernizcontinuamente petrifies the individuals in its obtusos molds, ' ' &#039 is an impure metal par excellence; ' (NIETZSCHE, 2003, P. 191). With the practical one (specialty) of the invasion of the history of other peoples, the scholar tends to a perfidious manipulation of history and the individuals, in an action coward, who is, many times, liar. Of that it forms the lie operates in this context? In the measure where the mentality citizen tacanha if arrogates in the right to say what it wants, to act as it wants e, thus, as consequence of its maquinaes, finishes for creating tense situations continuously makes that it to project lies, due to its declining actions. Trying the past excessively the man leaves to know the gift; he has many answers for the past, but few for the gift: here it is the problem of the specialist, who can think that the problems of the life are always the same ones, conjuring itself in this errnea perspective of the Real. To know for knowing is to try to answer without having reply. If it does not have to estimate, obviously, that the harmful knowledge either something for the life and that the synonymous erudio either of damage (and filistesmo) it human being, but what is in question is the excess, that can become the knowledge a disadvantage for the existence. The relation between knowing disentailed of the life is similar what it happened with Nietzsche that, during its three first years in the boarding school of Pforta, studied without rest, arriving later a reflection: ' ' what it had profited from it? ' ' , and to its critical one to the educational system that if came across while professor, whom it aimed at to promote ' ' man terico' ' , that he separated the life of the thought.

The crisis of the escravismo if gave mainly for the exaggerated increase of the number of slaves they could control without you them, and mainly why a revolutionary classroom did not exist. The way of escravista production finished entering in decline until complete its disappearance, that culminated in the sprouting, slow and delayed well, of the feudalismo. The feudalismo had for characteristic the self-sufficient production, that had the servant as its ' ' explorado' ' , for feudal Mr. In the truth he did not have an exploration properly said, therefore the servants took care of of the land, the instruments of work, and were with a part of what he was produced, clearly being feudal Mr. with most. Already in exchange Mr. of the feudal he would guarantee military defense of all.

Feudal they had perceived you that gaining its part, the servants work more and better. in this way appeared again exceeding of production, that could be changed in other feudals of other regions, making with this, the magnifying of the routes deals. Later with the Industrial Revolution (1776-1830), organized for the classroom in ascension, the bourgeoisie, the new model would appear of exploration that is the capitalism, and consequentemente would appear also two basic classrooms in this process: bourgeoisie and the proletariat. To break daqui we will initiate a point of vision of the social situation, the point of the sprouting of the capital and for consequence of the capitalism. Since the evolution in the production ways, that finished culminating in the capitalism, we perceive a individualizao of the individual, having breached with the society. The social life exclusively passes to be influenced by the private property, and the money, that is fruit of the private property, starts to be the center of all the relations. The capitalism transforms all the people into adversaries and all the relations are based on disputes for money and estatus.