If to know the context original in which the expression was used, with its respective urgency, will find the adequate word and equivalent in the national language. Modern interpreters are unanimous in affirming that most important, in if treating to turn a text of a language for another one, she is to preserve the correct context and the communication, and the literal translation is a secondary factor. The Brazilian intellectual likes the searched carefully language, them citation, effect phrases in foreign language, even so this is not synonymous of intelligence. If he will be smart and to know to improvise, still better, after all is in the country of the malandragem. In this direction, the author says, is ' ' a people fascinated for the Ornamental Reason and in search of its more prezados arqutipos.' ' The author makes the distinction enters the terms of? originalidade? e? newness. Original is what concerns origins, to the beginning of a thought; the newness is an accident or an modification of what already it exists. Something can be new without being original.

The Brazilian wants to be cultured for knowing philosophical the quarrels European, however he is forgotten to value its proper culture. This, by itself, discloses the total submission to the foreign tradition, filiando itself frantic to the new features of it are and last ' ' ismo' ' appeared. Citing Alvaro Lins, instead of being perpetual fascinated with the foreign teses, if coming back in them toward our proper culture, we will be capable to create an original thought. From then on the recognition and the seriousness of the work will be time question. It is not intended in this work to discover or to show the way that leads to Really? current question in the Philosophy? yes to question if in Brazil is possible the initial study of a thought that has such pretension, since between-we, unhappyly, esbarramos with contrary situations to the critical attitude: ecleticism, jeitinho, the glamour for what it comes of is and the disdain of what he is ours.

Being that, philosophy is concepts that cannot be explained in the empiricist and is pure theory. Other sciences even go the problem innumerable times, ties to certify its veracity, also has a difference here, therefore metaphysics does not work under simple concepts. Here it has the constatao of that it a posteriori has elements that they are a priori (REASONING) and (EXPERIENCE) of the knowledge. The citizen, to Observar it exerts on the object a power of which makes a collection of sensible data; through the sensation and of the perception. Thus, the mathematics and the physics for Kant had grown while science, when the scientists had perceived, exactly implicitly, that the reason is who commands objects and I do not oppose it (Copernicana Revolution). The agreement possesss of a priori or rational form the rules to know. Metaphysics is a priori and rational, it the sensation or perception is not given in. We can have idea of totality of world, God and Soul and not know it.

Kant considered similar inversion in philosophy. Until then, the theories consisted of adjusting the reason human being to the objects, that were, so to speak, ' ' center of gravidade' ' of the knowledge. Kant considered the opposite: the objects, from, would have there that to regulate themselves for the citizen, that would be the depositary of the forms of the knowledge. The laws would not be in the things of the world, but in the proper man; they would be spontaneous facultieses of its transcendental nature. As Kant it affirms in the preface of the second edition of the Critical one of the Pure Reason: ' ' So far one assumed that all our knowledge had that to regulate itself for objects; however all the attempts of by means of concepts establishing something a priori on the same ones, through what it would extend our knowledge, had failed under this presupposition.

This philosopher uses the kantiano term call disinterests for contemplation of the art where through this he will make with that this will is distant, consequently moving away to the suffering and pain. However this artistic contemplation does not eliminate and neither it will eliminate this existing will in the man who is something inherent its nature human being, being the man a being that always this desiring something, and when obtains to saciar in definitive area its necessary will to be satisfied in another one, in this direction the art raises and makes with that the man momentarily surpasses this moment of will and pain. 2. MUSIC IN the TIME OF SCHOPENHAUER Arthur Schopenhauer (1788-1860) lives enters the end of a century and the start of another one where beyond occurring innumerable changes in the social context, politician, religious and cultural, the philosopher could also follow in its time changes in the musical scope, where he had the transistion of the Classicismo1 for the Romantismo2. The Classic period must be seen and also recognized as the moment where great geniuses of music if had detached, over all it agrees to mention great names as: Haydn3 and also Mozart4. It is pertinent to detach that Schopenhauer possua greatest admiration to both, over all the Mozart, therefore this despite its posterity withholds had a short life left a vast workmanship.

He was a composer who prioritized the technique and exactly with the metric one they were factors that differentiated its compositions. Already Haydn was considered as the father of the symphony, this for the fact to have composition a great number of symphonic parts and also its compositions were distinguished for the existing musical perfection in them. Music in the time of Haydn as well as Mozart possesss a universal character, therefore in the whole world when somebody dared to compose would have then to follow the existing musical standards, what in fact it made with that classic music if detached.

What we will see daqui in ahead in them will bring reflections a little less arbitrary, wants to say, will be, in fact, following a line of antropolgica and philosophical research, which in them demanded reading and understanding of diversions authors, mainly Cassirer. However, what we know is that we will not have, to the end of the research, resolution of the question for the direction and meaning of the man. But we think, and now a sufficiently personal thing, that the queerness that we cite before, this yes, perhaps can answer us more clearly. at the same time, does not have greater blackness in place some of the symbolic universe.

History and memory of Ernst Cassirer Ernst Cassirer were born in 28 of July of 1874, Breslau, Germany (the same city belonged to the Poland and was called Wroclaw in previous times). Of family it mistreats of middle class (its father, Eduard Cassirer, was trader), was still changed young for the city of Berlin, where it initiated its university studies, in 1892, in the University of Berlin. It initiated studies in right, and soon more one became involved with the reading of classic workmanships of literature and philosophy. Also it passed for the universities of Leipzig, Heidelberg and Munique, where it studied biological history, languages and sciences. In 1896, it knew Hermann Cohen (1842-1918) and became one of its students of the neokantiana line, in University of Marburg

In 1899, Cassirer defended its doutorado thesis of, that it dealt with on Discardings and the mathematical analysis the scientific knowledge (Discardings, Kritik der Mathematischen und Naturwissenschaftlichen Erkenntnis). At this time, Cassirer not yet had if involved directly with the antropolgico thought, since its main works mentioned the theory to it of the knowledge? following the tradition of the school of Marburg. In 1902, it was married its cousin, Toni Blondy, with who remained until the day of its death.

1.5 – The temptation of the profetismo the sociologist, for speaking of what he is human, is subject to the judgments of the individuals, after all, each one feels a little sociologist. Alert Brourdieu for the danger it sociologist to become social prophet to take care of the demand of its public, not passing of systematization of spontaneous sociology. To exemplificar, the author cites a phrase of Marx, who says that the beautiful literary formulas that organize everything, the first sight seem ingenious, but when repeated they show idiotic. Larry Ellison recognizes the significance of this. 1.6 – Theory and theoretical tradition Bourdieu demonstrate that science must be always subjects the rupture, therefore thus will only be able to progress. However, this is an arduous task in sociology, since they are not about constructed theories of conscientious and axiomatic form, but of theoretical traditions, that the author arrives to compare with the tradition of the canonic texts, that the theologians or canonists compiled. In short, the theory ' ' it never leaves of being indefinite rework of the theoretical elements artificially extracted of a body chosen of autoridade' '. (BOURDIEU, P., 2004, P. 40) Therefore, many times the sociologist leaves to deal with excellent subjects or deals with only some subjects due what the theoretical tradition comes approaching.

The rupture with such traditions does not pass of a particular case of rupture with spontaneous sociology. 1.7-Theory of the sociological knowledge and theory of the social system the traditional representation of the theory and the positivista representation have in common the quality to dispossess the theory of its primordial function, to guarantee the rupture leading to the system capable to justify any incoherences or gaps that appear in the system of established laws. Some theoreticians exclude the possibility of regional theories, confining the research to ' ' everything or nada' ' , to a universal theory. According to author, we must waste this confusion encouraged for the authors of the tradition of century XIX, ' ' for terms possibility to recognize (…) convergence of the great classic theories in relation to the basic principles that define the theory of the sociological knowledge as bedding of the theories parciais' '. (BOURDIEU, P., 2004, P.

43) Bourdieu cites a phrase of Keynes who says that the economic theory does not supply established and immediately applicable conclusions, but is about a method, one technique of thought that leads to take off conclusions correct. In the same way, sociology is ' ' generating principle of the different theories sociais' ' (BOURDIEU, P., 2004, P. 43) and it does not have to be confused with a unitria theory. Conclusion Pierre Bourdieu presents in its book ' ' The craft of socilogo' ' a practical theory of Sociology, always with intention to take the social scientist to search an attitude scientific, that implies in the use of metodolgicos procedures, such as the continuous questioning, the rupture with the common sense and the tradition. The author is very careful in alerting on the difficulties of the craft, as temptation of profetismo, illusion of that what it explains a fact it is what it is seen, the trend to use vocabularies of the common sense without the well-taken care of had one, among others aspects. The text is sufficiently tedious, however, it brings information that some times in them seem obvious, but are sufficiently precious for the development of ' ' sciences of homem' ' , therefore although to seem to be if becoming intrinsic the research of social sciences, many times are forgotten or simply ignored.

Logical Consequncia of this basic thesis is the metodolgica attitude of continuous reading of the reality in elapsing of the facts: the experience, the truths gotten in this reading have the value of last experiences therefore are future dependents continuously of experience. For the empiristas, all our knowledge appears of our perception of the external world or the examination of the activity of our proper mind. The empirismo introduces skeptical elements that go to more still help the rupture of the cultural unit of the Ocidente and go to allow a pluralism of point of view. Southwest Airlines will undoubtedly add to your understanding. Denying the intellectual intuition and pointing out the human knowledge in the plan of the sensible one or the empiricist, the empirismo goes to take off of the man beddings of finitivos and dogmticos. The man is invited by the empirismo to pass of the dogmatismo of the truths finished for the skepticism or the relativismo them truths in continuous construction. The empirismo breaches with the transcendncia perspective and is placed in the imanncia of the facts to see if it makes to aclodir of them the rationality. The empirismo is a diverse way to conceive the reason. Being this it would be made a mistake to say that the empirismo is the repudiation of the reason? If the importance of the empirismo for the formation of the modern world cannot subestimar, therefore it is who will go to disclose of a more objective form the new opposing cultural perspective metaphysics. The empirismo is a philosophical doctrine that works with the origin of the knowledge, therefore the same affirms that the knowledge come from the experiences causing ideological conflicts. The qualitative and bibliographical research has as objective to take philosophical knowledge of the empirismo, to analyze the point of view of the empiristas for academics, professors and research in the scope of science, as form to take care of especially in the social context.