Thursday, August 16, 2007
Groom Car Decoration Images
Current Challenges Tele-education
From one generation to the concerns and needs have changed, and the challenges of a generation are not the same for our generation, will not be the same for a future. That is why I pose what I think should be the line of action items that can help the development of our society
• Overcrowding, solutions to this, as do things sustainable manner
• Globalization and adaptation to and exploitation of opportunities
• Water Use and Care
• Improve the quality of life among people
• equal opportunities for all in education and health
• Campaign for the decision say no to drugs
• Bridging gaps between rich and poor, educated and illiterate
There are some other challenges I have spoken specifically on other items. 
From one generation to the concerns and needs have changed, and the challenges of a generation are not the same for our generation, will not be the same for a future. That is why I pose what I think should be the line of action items that can help the development of our society • Overcrowding, solutions to this, as do things sustainable manner
• Globalization and adaptation to and exploitation of opportunities
• Water Use and Care
• Improve the quality of life among people
• equal opportunities for all in education and health
• Campaign for the decision say no to drugs
• Bridging gaps between rich and poor, educated and illiterate
There are some other challenges I have spoken specifically on other items.
Complementary Angles Examples In Life
Certainly everything that exists in the environment influences us, we are social beings by nature and our roles trigger other actions. I still see far away that education is made only in front of a monitor and with the assistance of another person to 500kms from home (this is possible in rural cases where there is no other option). We can not restrict the socialization function of schools, it encourage interaction between individuals of different procedures, classes, beliefs in a school learn to manage in public, learn to share, to obey rules, respect their elders, forms many of your friends, etc. On the other hand it is also true that in recent times have been dramatically developed technologies, and will gradually permeate More on our lives, and these fortunately these tools will facilitate many tasks, and access to information and knowledge becomes more immediate. At the moment I think that this potential should be exploited, but in a measured manner, but never downplay what really matters is the collective education, and appreciation of the wisdom of the people.
Stainless Steel Taste In Mouth
Importance of the uniqueness of people
A subject that has concerned me is that each person is treated as a unique and unrepeatable. For me it is one of the challenges facing our schools, because they must make the student feel special, and that specific efforts are focused on growth. Yet at the same time has to be a counterweight, and we can not instill the debauchery and the selfishness, the singularity goes to the authenticity of the person, who has forged an identity for himself. There is a very thin dividing line between the 2, and this porocurar us that childhood is known to itself, but always with the common good. 
A subject that has concerned me is that each person is treated as a unique and unrepeatable. For me it is one of the challenges facing our schools, because they must make the student feel special, and that specific efforts are focused on growth. Yet at the same time has to be a counterweight, and we can not instill the debauchery and the selfishness, the singularity goes to the authenticity of the person, who has forged an identity for himself. There is a very thin dividing line between the 2, and this porocurar us that childhood is known to itself, but always with the common good. Glory Holes In Chesapeake Va
Education Benefits
Like many of us know, we can get the value for education are many, however would like to highlight some that I consider important:
• Trust: lets you know who you are and where you can get
• Freedom: you can make your decisions more rationale
• Happiness?: because it is a very subjective is difficult to determine, but to our disgust, it seems that knowing more does not make us happy = (, ajajaja
• Awareness: we knowing that trigger our actions, to discern between good and evil inside
• Growth: us to share knowledge and ambition to always seek more and get to know our truth, and want to share with others 
Like many of us know, we can get the value for education are many, however would like to highlight some that I consider important: • Trust: lets you know who you are and where you can get
• Freedom: you can make your decisions more rationale
• Happiness?: because it is a very subjective is difficult to determine, but to our disgust, it seems that knowing more does not make us happy = (, ajajaja
• Awareness: we knowing that trigger our actions, to discern between good and evil inside
• Growth: us to share knowledge and ambition to always seek more and get to know our truth, and want to share with others
What Goes Well With Persimmon
very brief chronology
is no doubt that advanced peoples (or those classified in this way, so to speak, and with better opportunities for all its citizens), they spend a lot of resources and effort to educate its people. They see the need for all people to have as opportunities for personal development, and this in turn will yield in community development. Throughout history man has always required a teaching system, and that no one is born knowing. It is vital to the transmission of knowledge to get to the progress of a nation and individuals to contribute to the world their full potential. We
in Mexico for a time not so long ago were subject to institutional arrangements that preserve the power, preferring to devote every effort to support the machinery of trade unions and other institutions to secure the votes that key issues. They were not interested in education and a less educated people is easier to control.
We must stop looking back to complain, and focus our efforts on how we will tackle this burden. It is true that the past must lay the groundwork, but we can not give up, I trust that little by little and all work together we will achieve 
is no doubt that advanced peoples (or those classified in this way, so to speak, and with better opportunities for all its citizens), they spend a lot of resources and effort to educate its people. They see the need for all people to have as opportunities for personal development, and this in turn will yield in community development. Throughout history man has always required a teaching system, and that no one is born knowing. It is vital to the transmission of knowledge to get to the progress of a nation and individuals to contribute to the world their full potential. We in Mexico for a time not so long ago were subject to institutional arrangements that preserve the power, preferring to devote every effort to support the machinery of trade unions and other institutions to secure the votes that key issues. They were not interested in education and a less educated people is easier to control.
We must stop looking back to complain, and focus our efforts on how we will tackle this burden. It is true that the past must lay the groundwork, but we can not give up, I trust that little by little and all work together we will achieve
Friday, August 10, 2007
Schematics Boss Metalcore
Ricardo Milla
Parody
way to see the philosophical, and shows the great quarrel between Greeks and epistemological German, perhaps the two biggest countries and cultures with vastly larger significance, forgive the redundancy, so redundant in the history of philosophy.
Although certainly not philosophy, but, think of the ethereal and abstract, swimming in the infinity of world of ideas, if no application or no consequence, this is definitely not last! Odierno In the world we live in can see that everyone thinks that philosophy is to be in the high without touching the ground, being out there thinking and thinking, crane where you pull a bee fart hilarious as Sophocles would say, simply the philosophy, the philosophical task becomes simple apprehension of reality to stay in intellectual abstraction, forgive the obviousness of the term, and I do not stay in only that (ultimately fails to do so). But I think the philosophy is not only dedicated to intellectual thought, even his biggest achievement and homework, however, not given as a simple and rethink peripatear or obvious absurdities twirling or unimportant issues with the attitude of the philosopher is critical and is planted with a reality that bombards the senses and certainly you want to catch it, and as the great Aristotle says: one as a retreating army is entrenched in the concept that grows and grows ever more. The philosophy is the pleasure of the intellect to solve big questions, or even more than this, and for me the most important of philosophy (and for many others), to raise major questions: big, but huge questions about the world, man and God, philosophy problematizes and that's the biggest thing is, but even the philosophy, which is so grand in its futility and to be useless (because it should be:! not work for nothing!), has great repercussions and consequences in practical life daily and is not an end, there is no philosophy for life is life philosophy, man is a zoon philosophon, and this goes against those who think evil philosophy, perhaps without intention to attack or reduce it (including a trial wrong that is born of ignorance), and leave it in one parody of the famous Monty, in the ether of thought without having some resonance in our lives.
Finally, Socrates was clearly advance, Marx (as in little) was right on that.
http://es.youtube.com/watch?v=xzFniypn2a4
Ricardo A. Toro Milla
Wednesday, May 16, 2007
My Boss Birthday Wishes
World Philosophy Moral obligation and duty
Here is an article I wrote for Catholic Thought
----------- Ricardo Milla
Here is an article I wrote for Catholic Thought
----------- Ricardo Milla
Kant proposes a moral [1] founded on duty, what is done by a simple imperative of reason excluding any inclination. According to this, "Whoever visits a sick friend just because you ordered a duty, act morally [good], who is visiting a friend just because you're so inclined friendship, and because it rejoices, certainly acts of conformity to duty, "but no" duty "[2], and thus acts morally wrong.
could analyze from this perspective, the case of the Good Samaritan, [3] proposed by Christ as a paradigm of charity. [4] The Samaritan of the parable, moved by compassion and also, obviously, for the love, assistance Man assaulted as they left "almost dead. " This would be for Kant an act morally wrong, because in this case should act on the duty of helping the needy and not for any inclination.
Rhonheimer tells us: "Kantian ethics is not a virtue ethics. And being a pure ethic of duty, demands of reason, the taming of a wicked and selfish nature through reason, it seems that necessarily leaves out the essence of morality. "[5]
The proposed ethics of virtues comes to meet the ethics of duty. A virtue ethics poses take well before the duty, because duty is taken when something or act is seen as good. It follows that the trial "[...] "P is my duty" is not simply the view of reason "p is really good". "[6]
What Kant aims to do is isolate a practical reason for all emotional inclination - hedonistically speaking, because they understand-and thereby ensure an alternate building to have some criterion by which to determine good. "That's what happens when you know you might think or want a universal law the maxim that you should visit the sick friends, and therefore I am" forced "to do it." [7] In this case I'm not thinking the sake of my friend, I'm thinking it is, at least in this.
worth noting that Aristotle agrees with Kant that the duty has to do with "the imperatives of reason." Kant would say, however, that these are only hypothetical imperatives Aristotelian, ie, "referring to what is useful to achieve the purpose of her happiness." [8] However, there has been so right about this.
Take the example of visiting the sick friend from an Aristotelian perspective. That person is going to see a friend who is ill with a "tilt friendly" is that action as well because "his will has the act of benevolence", [9] so you want to his friend, the good and the best here and now [10] (in this case, a visit). For Aristotle it is proper to a man of value, namely, the frónimoz: [11] to visit a friend because he loves and it is good for him is certainly an act of kindness, and given this man wants the good and the best for your friend, this act was full of joy.
But where is the duty in that instance? Has apparently disappeared. However, still present, because only be revealed as "pure duty when the rational and the inclination to follow different directions." [12] In addition, the virtuous man is one who having "the most awareness of high duty, "[13] acts, however, for the joy that makes you do good and the performance you get from this, so less is acting out of duty.
But about decisions taken in Kantian ethics. Left by Christ's commandments as "Thou shalt love thy neighbor as thyself" [14] or "love each other as I have loved you", [15] would be for Kant, indeed, a duty and that alone. And is that for Kant, love is a feeling incapable of being the engine of a morally good act. However, it forgets that there is a dimension in the development of the encounter between God and man in which he reveals that throughout history, giving visible signs of his love, going to meet. This makes clear that love is not merely a sentiment. "Feelings come and go. Can be a wonderful spark, but not the fullness of love. "[16] Precisely because of this, because love is not just a feeling, you may become mandated, because" He [God] first loved us and continues to love us first, so we can respond with love "[17] and is a must because we see, from the right, to love your neighbor and God is good, and therefore deem it a duty, not On the contrary, as proposed by Kant.
St. Thomas Aquinas says that "[...] the rule of law is an act that requires action. The rule or measure of human action is the reason, since it corresponds to order the end, the good. "[18] So things:" The subject of action is bound by whatever the reason appears as well in the trial of action. "[19] Furthermore:" The obligation is not nothing but the volition of what is known by reason as well. The duty is to tilt according to reason [...]. "[20]
Finally, it is necessary for Kant" the postulate of the existence of God, as we can understand ultimately a moral obligation. Thus, states: "[...] the idea of \u200b\u200bGod is made by ourselves to serve as a spring in our behavior: having a religion is the duty of man." [21] Comparing these approaches with an ethic of virtues, it is clear that the latter does not need to reduce God to a postulate: the well must be "made and attempted," ie, the object of moral reasoning extends to our comprehensive fulfillment, for that matter, no cripples our emotions but the way, driving our soul and body, maybe, finally, the encounter with God.
With the above, it is clear that Kant raises an ethical duty aside any inclination, [22] and it is much more legitimate than the same duty. It bears repeating that for us, the duty is assumed when viewed by the right, in other words, since this is good, I must. who proposes a virtue ethics tell you what moves man to act is the intrinsic good of what is inteligibiliza as good, the man acted out of habit and virtue (arete), and in particular the highest of these, charity (agape), which Aquinas defines as true and unconditional friendship.
learn from Santa Maria, a paradigm of love and service, to hear from the lips of His holy divine messenger cousin Elizabeth was pregnant, [23] came hurrying to assist with an attitude of generosity and moved by love, [24] without thinking about whether it was his duty.
could analyze from this perspective, the case of the Good Samaritan, [3] proposed by Christ as a paradigm of charity. [4] The Samaritan of the parable, moved by compassion and also, obviously, for the love, assistance Man assaulted as they left "almost dead. " This would be for Kant an act morally wrong, because in this case should act on the duty of helping the needy and not for any inclination.
Rhonheimer tells us: "Kantian ethics is not a virtue ethics. And being a pure ethic of duty, demands of reason, the taming of a wicked and selfish nature through reason, it seems that necessarily leaves out the essence of morality. "[5]
The proposed ethics of virtues comes to meet the ethics of duty. A virtue ethics poses take well before the duty, because duty is taken when something or act is seen as good. It follows that the trial "[...] "P is my duty" is not simply the view of reason "p is really good". "[6]
What Kant aims to do is isolate a practical reason for all emotional inclination - hedonistically speaking, because they understand-and thereby ensure an alternate building to have some criterion by which to determine good. "That's what happens when you know you might think or want a universal law the maxim that you should visit the sick friends, and therefore I am" forced "to do it." [7] In this case I'm not thinking the sake of my friend, I'm thinking it is, at least in this.
worth noting that Aristotle agrees with Kant that the duty has to do with "the imperatives of reason." Kant would say, however, that these are only hypothetical imperatives Aristotelian, ie, "referring to what is useful to achieve the purpose of her happiness." [8] However, there has been so right about this.
Take the example of visiting the sick friend from an Aristotelian perspective. That person is going to see a friend who is ill with a "tilt friendly" is that action as well because "his will has the act of benevolence", [9] so you want to his friend, the good and the best here and now [10] (in this case, a visit). For Aristotle it is proper to a man of value, namely, the frónimoz: [11] to visit a friend because he loves and it is good for him is certainly an act of kindness, and given this man wants the good and the best for your friend, this act was full of joy.
But where is the duty in that instance? Has apparently disappeared. However, still present, because only be revealed as "pure duty when the rational and the inclination to follow different directions." [12] In addition, the virtuous man is one who having "the most awareness of high duty, "[13] acts, however, for the joy that makes you do good and the performance you get from this, so less is acting out of duty.
But about decisions taken in Kantian ethics. Left by Christ's commandments as "Thou shalt love thy neighbor as thyself" [14] or "love each other as I have loved you", [15] would be for Kant, indeed, a duty and that alone. And is that for Kant, love is a feeling incapable of being the engine of a morally good act. However, it forgets that there is a dimension in the development of the encounter between God and man in which he reveals that throughout history, giving visible signs of his love, going to meet. This makes clear that love is not merely a sentiment. "Feelings come and go. Can be a wonderful spark, but not the fullness of love. "[16] Precisely because of this, because love is not just a feeling, you may become mandated, because" He [God] first loved us and continues to love us first, so we can respond with love "[17] and is a must because we see, from the right, to love your neighbor and God is good, and therefore deem it a duty, not On the contrary, as proposed by Kant.
St. Thomas Aquinas says that "[...] the rule of law is an act that requires action. The rule or measure of human action is the reason, since it corresponds to order the end, the good. "[18] So things:" The subject of action is bound by whatever the reason appears as well in the trial of action. "[19] Furthermore:" The obligation is not nothing but the volition of what is known by reason as well. The duty is to tilt according to reason [...]. "[20]
Finally, it is necessary for Kant" the postulate of the existence of God, as we can understand ultimately a moral obligation. Thus, states: "[...] the idea of \u200b\u200bGod is made by ourselves to serve as a spring in our behavior: having a religion is the duty of man." [21] Comparing these approaches with an ethic of virtues, it is clear that the latter does not need to reduce God to a postulate: the well must be "made and attempted," ie, the object of moral reasoning extends to our comprehensive fulfillment, for that matter, no cripples our emotions but the way, driving our soul and body, maybe, finally, the encounter with God.
With the above, it is clear that Kant raises an ethical duty aside any inclination, [22] and it is much more legitimate than the same duty. It bears repeating that for us, the duty is assumed when viewed by the right, in other words, since this is good, I must. who proposes a virtue ethics tell you what moves man to act is the intrinsic good of what is inteligibiliza as good, the man acted out of habit and virtue (arete), and in particular the highest of these, charity (agape), which Aquinas defines as true and unconditional friendship.
learn from Santa Maria, a paradigm of love and service, to hear from the lips of His holy divine messenger cousin Elizabeth was pregnant, [23] came hurrying to assist with an attitude of generosity and moved by love, [24] without thinking about whether it was his duty.
Ricardo A. Milla Toro Student of Philosophy
is also found in: http://pensamientocatolico.blogspot.com/2007/05/la-obligacin-moral-y-el and duty-kantiano.html
-------------------------- --------------------------------------------------
----- [1] For this work to refer to Martin Rhonheimer in the moral perspective. Philosophical foundations of ethics (Rialp: Madrid, 2000, chapter V "structures of rationality", Part 2 "Science and moral consciousness", point c) "The moral obligation and its basis theonomist", pp. 324-328).
----- [1] For this work to refer to Martin Rhonheimer in the moral perspective. Philosophical foundations of ethics (Rialp: Madrid, 2000, chapter V "structures of rationality", Part 2 "Science and moral consciousness", point c) "The moral obligation and its basis theonomist", pp. 324-328).
[2] Ibid., P. 324.
[3] Lk 10, 29-37.
[4] Later I'll try what can be deduced from Kantian ethics on the mandate of love.
[5] Rhonheimer, op. cit., p. 325.
[6] Ibid., P. 326.
[7] Lug. cit.
[8] Ibid., P. 325.
[9] Lug. cit.
[10] Namely, the Aristotelian practical syllogism: Since this is the good and the best, and good and the best here and now is this, then I do (Prasse). See Aristotle. Nicomachean Ethics (Eth. Nic.), Z 12, 1144th 31-32.
[11] The wise, the virtuous.
[12] Rhonheimer, op. cit., p. 325.
[13] Ibid., P. 327.
[14] Mt 22, 39.
[15] See Jn 13, 34.
[16] See Pope Benedict XVI. Deus Caritas Est. Encyclical Letter. Lima: Pauline-Epiconsa, 2006, n. 17.
[17] Lug. cit.
[18] St. Thomas Aquinas. Summa Theologiae, q. 90, a. 1.
[19] Rhonheimer, op. cit., p. 326.
[20] Ibid., P. 327.
[21] Lug. cit. See E. Kant, MS, A 109 (IV, pp. 579 et seq.)
[22] It seems that Hume understood well that, unlike Kant, namely: "If it was not natural affection a duty, the care of children could not be a duty and, if possible, could keep in mind the duty of care we offer our children "(David Hume. A Treatise of Human Nature. Selby-Bigge, p. 478 [Trad. cast.: Treatise of human nature. Madrid: Tecnos, 1988]).
[23] See Luke 1: 36.
[24] See Luke 1, 39-40.
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