In reason of ours ' ' free-arbtrio' ' , the future previously is not determined since we have the college to modify a fact programmed for the current existence, exactly that this was part of ours ' ' planning reencarnatrio' '. The excellent facts that characterize our existence objectify primordially our moral evolution. Kardec approaches this subject in diverse questions of the Book of the Espritos, as well as in the Book of the Mdiuns. For example, in the CAP. XXVI, item 289 of the Book of the Mdiuns, describes: Can the espritos give to us to know it the future? If the man knew the future would neglect of the gift (…) If to want absolute question of the reply, you will receive it from doidivanas espritos To the interested parties, I suggest the reading of this Chapter in its complete one. Certain, however, it is that millions of people exist who, in certain situations, finish for having some ' ' viso' ' on future facts.
Stories of this nature do not lack and certainly, many of them are true. In the Book of the Espritos, question 868, describes: Can the future be disclosed to the men? In I begin the future it is occult and alone in rare and bonanza cases God allows who is disclosed. That is, these forecasts of future that walk for there, nothing are that assumptions, without doctrinal base. If we have some espritos making these forecasts, care, therefore it can be joking espritos, to jeer of our credulidade or lack of discernment. It fits to remember, however that the mediunidade is one dom we supplied by God, so that let us can be in conditions of assisting in Its name.
The practical one of the mediunidade requires Christian position. To make use of the mediunidade for curiosidades and ' ' to foresee futuro' ' are to use in inadequate way this college we supplied by God our proper moral evolution. The future always will result of the combination of a infinity of factors. To foresee the future mean, therefore, simply to speculate with the probabilities.
Throughout its Jung life it tried periodic dreams and vises with mitolgicas and religious characteristic notables, which despertaram its interest for myths, dreams and the psychology of the religion. To the side of these experiences, certain parapsicolgicos phenomena emerged, always for it to redouble the astonishment and the questioning. Jung started to develop a theoretical system that called, originally, of ' ' Psychology of the Complexos' ' , later calling it ' ' Analtica' psychology; ' , as resulted direct of its practical contact with its patients. Using itself of the concept of ' ' complexos' ' of the study of the dreams and drawings, Jung passed if to dedicate deeply to the ways for which if express the unconscious one. The film counts the history of a young college student who decides to pass the summer in the company of the grandmother and the aunt, therefore meets in relation its feelings for the fianc confused, and needs to finish its thesis of mestrado, that it turns around the history of women, of different cultures, that when carrying through manual works, participates of a ritual. A group of friends prepares a bedspread of remnants as wedding present the Finn. While the bedspread is elaborated, Finn, the protagonist hears story of passions and envolvimentos, nor always morally you approved, but repletos of feelings, that these women had lived.
This bedspread of remnant is loaded of symbology, of histories, each one representing a souvenir, an experience, a moment, lives. each remnant that the bedspread composes brings a symbology. The garden of yellow roses, symbolizing the scene of a great love. The remnant of Sophia Darling is the same of its dress that uses in its first meeting of love, representing waves. The wife trada confections in its remnant painting objects representing its love. By means of this film Junguiana psychology is intended to detach some pertinent concepts.
In this theory the main criterion for the equilibrium of the market and the equivalent exchange (the price objective, the objective value of exchanging quantities of goods) is subjective satisfaction with the relative exchange of the bulk of its participants. That is a recognition of the bulk of the participants sharing the fact that these prices and profits are the result of equivalent exchange. Many researchers are trying to construct a theory of commodity, based on a completely objective parameters of the equivalence of exchanging goods. Moreover, not even trying this equivalence is represented as an objective basis subjective satisfaction with the exchange of its members, as if the goods exchanged between themselves, without the subjects of exchange. In fact, even if the goods and would have an objective equivalence, then it should have been reflected in the minds of the participants sharing, creating in him the subjective satisfaction of the exchange, without which there is no exchange process. Extremely simplified producer has the lone entrepreneur who has no compensation fund work, no profit, there's only revenues and costs of production and sale of goods. The value of remaining net cost of revenue, according to the theory, is the producer price of labor. That amount, thus determined by the price of labor across a succession of producers of goods, makes the price of production and sale of the commodity. Objective price of a commodity, or an equivalent exchange market is formed by perfect competition subjective understanding of participants in the exchange of equal value of exchanging goods.