Espinosa makes a free examination of the Writing, opposing to affirm any thing to it that was not said to it with clarity. In this examination, it she understands that in the Writing, the reason is total free, being thus, each one will have the possibility to interpret the beddings of the faith of the skill that it will be more convenient and not to criticize the faith of they outrem, except if it possesss denegrecveis attitudes. Bayle supports two basic ideas in relation to the religions: The first one is that the fear constitutes the bedding of all the religion and second is that exists an irrigation ditch between the reason and the faith. The thinker supports its ideas through the argument of that he would be contradictory God to create everything who in the simply being idolatrado fence, it not it needs this, and if it needed, as well as it created everything, it could very insert the feeling of idolatria in us well, in the same scope of the vital necessities, this that, is wanting or not, the idolatria would be essence of the life. One thinks that the religion is as if it was a species of orienting compassing of the morality, however, if to agree to Bayle when it affirms that the fear constitutes the bedding of all religion, then, the religion does not have participation in the moral qualification of somebody, thus, it is indifferent to the sociability. 4? RELIGIOUS PLURALITY AND the CIVIL TOLERANCE As the reason is free and can interpret the Writing as we desire, then, confides the doors for a religious plurality, however, this plurality is seen of negative form because it will go for discords between the people and the State, thus, injuring the social peace and practising vindication to the religious uniformity. Bayle contests such idea. It affirms that the religious uniformity, beyond unnecessary, is dangerous.
It has advantages in the fact that they, in relation to deuses, limit them to be able and its functions. They conceive deuses as relatively superior beings to the men, in this point, many of deuses until had human being and that later they had become deuses. This limitation to the Deuses supplies to the people a merciful feeling to imitate and until competing with these same deuses. This capacity to try to imitate, or to inhale competition, originates certain virtues, such as the vitality, the courage, the magnanimity, the love to the freedom and all the virtues that a noble and great being makes of the man. It is easy to see such idea when we search the heroes heathen as Hrcules, Teses, Heitor and Rmulo. These heroes, who were constituted with being possible and if they detached for its bravuras, courage, force and incorruptibilidade, stopped bloody wars against monsters and tyrants with intention to defend of its native lands and peoples, and, histories of its heroic acts were reasons of pride and espelhamento.
An example of as these virtues reaches the man, was the case of Alexander ' ' Grande' ' , therefore, the expeditions military made by it, had been motivated by histories of force and bravery of the heroes and Hrcules and Baco. However politesmo, as well as the paganismo lacks of logical arguments. In many of its texts it has many contradictions supported for an authority degree that, in accordance with Hume (2005: 86), ' ' The old tradition, supported for the priests and the heathen theologians, is a weak bedding and in them it transmitted a number so great of contradictory versions, supported all they for an equal authority, that if becomes absolutely impossible to choose one amongst them. Therefore, some few volumes could contain all the controversial writings of the heathen priests, and all its theology consists traditional more in fbulas in practical superstitious of what in arguments and controversies filosficas' ' In contradiction to the religions politestas, monotesmo not accepted and nor respects other deities, considering them as something useless, irrazovel desumano, without no possibility to supply to the men the best examples of a seen god as infinitely superior to everything.
In peculiar way its essence, as Been, the State if emancipates of the religion when emancipating itself of the religion of the State, that is, when the State as such does not profess no religion, when the State if recognizes much as well as such. The emancipation politics of the religion is not the emancipation […]
It knows that Aristotle (384 B.C.? 322 B.C.) was disciple of creative Plato and of the Ethics. It characterized the man (Anthropos) as to be rational and politician. Its thought influenced the Toms Saint deeply de Aquino (1225? 1274) known in the half eclesial as Doctor Communis Ecclesiae. The aristotelian thought is so present in […]