January 2013 – Mario Morales

It emphasizes subjects as the individual, choices and the nonsense of the life human being when contemplating a rational understanding of the universe (Blackburn, 1997; Cabral, 2006). The first philosopher who if really affirmed as existencialista, that assumed this denomination, was Jean Paul Sartre (Borheim, 2005; Cabral, 2006), but, for some researchers, existencialistas characteristics can be perceived in the writings of diverse authors, amongst them: Kierkegaard, Heidegger, Marcel, Jaspers, Unamuno, Abbagnano, Chestov, Camus among others (Borheim, 2005; Vicente, 1885, v.05). How much to the existencialistas workmanships, generally romances, these, on the other hand, react against the point of view of that the Universe is a closed system, coherent and intelligible; however on the other hand, they see the uncertainty resultant of this paradigm as an affliction reason. It was in this context that Jean-Paul Sartre pointed out in its writings the importance of the freedom human being and, in consequence, its freedom moral. Still for Sartre, the existencialismo is the only doctrine that leaves a possibility of choice to the man (Sartre, 1987). When defending this affirmation, the existencialistas mention the fact to it of that, to its to see, during the existence, each one constructs its proper essence (Cabral, 2006).

In accordance with the writings of Sartre (1987), ‘ ‘ The man nothing more is of what what it makes of itself mesmo’ ‘. In this way, Blackburn (1997) and Cabral (2006) corroborate when affirming that the workmanships of Sartre have matrix of exploration of tension choices and can sociopoliticamente be considered with the period where they had been written. The existencialismo concentrates its studies in the man concrete, limited for the time, searching a direction it its life.

We attend, then, to the sprouting of neoracism, that is to say, the elaboration of a discriminatory attitude from which the cultural barriers are as insurmountable as the genetic barriers (Danielle Provansal, 1996, p.260). Thus it seems that they confirm recent events in Ceuta and Melilla, with the attempts of entrance people of sub-Sahara countries, in which we are attending a diffuse racism in the Spanish society and in opposition to this entrance, arising a feeling by ricochet that increases gradually. And as sample of social movement, the facts which lamentably we attended in our more recent past in a zone of the Spanish coast, in the Ejido Almeria in the year 2000. Everything began with the execution of two employers that refused to pay the wage to a dismissed Palestinian worker, and the apualamiento of a villager by a magreb worker, as a result of a robbery with this one. The happened thing triggered the powerful fury of of the place, that began the hunting of the Moor, taking place a series of violent acts, fires in the shacks of these working immigrants, etc These also reacted before all these violent acts, on the part of the natives of Almeri’a, leaving the work, fleeing and regrouping, which caused that the industralists were themselves affected by the consequences of the methods of repression and coercion that had begun in the zone. Nevertheless, all this violence was not solely as a result of the three first murders, but xenophobe constituted the explicitacin of the existing social movement, for many years, by the social conception on the immigrants on the part of the natives of Almeri’a. In order to justify what it happened in the Ejido like social movement, we will use the definition of authors Della and Deni (2000), from the perspective integration different, that they concluded that a social movement must integrate four common characteristics: the informal networks of interaction, the shared beliefs and solidarity, the focusing in conflicts and the use of the protest.