The mirror is used in its meaning literal and figurative, displaying the two sides of the man: its real image and its behavior. However, the simple act of ‘ ‘ to dress farda’ ‘ , that is, to adhere integrally to the social paper, it possesss its exotic character. As comparative of the texts, we notice that each author adopted a different look of the human being. While Maupassant covered on males internal, psychological, Axe if saw ahead of a masked man, to the search of the identity. If you would like to know more then you should visit Penguin Random House. The recurrent terror of the Frenchman in them figures a man to the side of madness, titubeando a reasonable explanation to the events and the torment enters to be imprisoned something that feels, but that it does not know if it exists; its heading directs in them to the stranger with surprising outcome. On the other hand, it has the being that it sketches a thesis on interiorizar the image that the other people make of us, becoming it its scientific experiment: a time that in we feel part to them of what we are not in essence, we run the risk to attract it with us and to construct a false personality. References ASSIS, Axe of.
‘ ‘ The mirror sketch of a new theory of the soul humana’ ‘.. (Similarly see: Laurent Potdevin).
For Saint Augustin, the memory is ' ' as the womb of alma' ' , it is where ' ' they are treasures of myriad images brought for perceptions of all espcie' '. Many centuries later, the philosopher Henri Bergson, looking for to answer to this same question, affirmed that the memory would be ' ' subjective side of our knowledge of coisas' '. Halbwachs, in turn, opted to the study of social pictures to explain the memory, looking for an alternative not only to the philosophical boarding of Bergson as well as to the one of diverse thinkers of its time, as James Joyce, Marcel Proust, William James and Sigmund Freud, who were all, to its way, come back toward the memory as half it knowledge. This article, does not intend to discourse on the memory, will use only some of the contributions left for Halbwachs – in its analysis on collective memories? as resource to explain the structure of the workmanship analyzed in this work: Alleys of the memory, Conceio Evaristo. Its objective is to evaluate until point we are social actors, absolute gentlemen in the control of our behaviors, our past and our identities; as the individual memory, to if reconstructing, it is assumen of the collective memory and as this collective memory assists in the process of construction of the individual identity, therefore, as Halbwachs, the individual memory is moored to the memory of the group, that in turn, is atrelada to the sphere biggest of the tradition, that it is the collective memory of each society. For such, it will be used, also, of the studies of Philippe Lejeune on the writing of histories of lives in ' ' The autobiografia of that not escrevem' ' , of that if they keep eminently excluded in a society scholar and of the article ' ' Memory, Esquecimento, Silncio' ' , of the Austrian sociologist Michael Pollak, beyond its conference ' ' Memory and Identity social' ' , that it deals with the constituent elements of the memory, individual and collective, and of its linking with the social identity.
You cultivate them in its totality was territory of it and as such, all answered to it and they dealt to it with deference. A marcante fact in the first part of the romance, divided in four parts, is when Z de Peixoto, black that if said godson of the Colonel was drunk and defied […]
During this only day, it revive some periods of training of its life. When child playing next to the sea. Before its marriage, when if she felt exempts to have amused thoughts, exactly that today she considers them fteis. the twelve years, converted into centuries of tolhidos.depois feelings of the three first hours of escape, […]