thegoodfellas/blogset-br huggingface dataset:
Regimento Interno da Instituicao, a fim de firmar uma parceria e fortalecer o vinculo entre escola e familia.Entrega dos Kits Aluno e ProfessorNo dia 27/02/2015, entregamos a alunos e professores os kits enviados pela Secretaria de Educacao - SEDEC. Todos receberam com muita alegria!!!Reuniao de Gestores e EspecialistasNo dia 23/02/2015, realizamos a Reuniao de Gestores e Especialistas referente ao mes de Fevereiro. "Desejamos que a ALEGRIA de iniciar um NOVO ANO LETIVO, promova em nos a forca e a beleza da nobre missao de EDUCAR."Planejamento Marco e Homenagem as MulheresNo dia 06 de marco, realizamos o Planejamento Pedagogico referente ao mes de marco e na ocasiao fizemos uma homenagem as mulheres pela passagem do Dia Internacional da Mulher com o tema: MULHERES EDUCADORAS: FONTES DE VIDA E INSPIRACAO!PascoaNos dias 01 (com os funcionarios) e 06 (com os alunos) de abril de 2015, comemoramos nossa Pascoa, com o tema: PASCOA E O RENASCIMENTO, E O RECOMECO.
com o Lema: Comer,Aprender e Crescer com Saude e seguindo a orientacao do Setor de AlimentacaoEscolar do Municipio de Joao Pessoa, distribuimos um tema para cada serie/ano: 1o, 2o e 3o anos - FRUTAS;4o e 5o anos PEIXE; EJA - FIGADO.Foiuma Semana de Atividades voltadas para a Alimentacao saudavel.24/03/2014 Abertura da Semana da Alimentacao Saudavel Palestra Educativa: AlimentacaoSaudavel e Nutricao;8h- Palestrantes:Lidiane Silva (Nutricionista) e Dr. Jair Santiago (Dentista)19h Palestrante:Maria Vesper (Enfermeira)25 e26/03/2014 Realizacao de atividades pedagogicasnas salas de aula de acordo com o tema de cada ano;27/03/2014 Dia D da Saude e Educacao (AvaliacoesClinica, Nutricional e Bucal)Manha, Tarde e Noite Medico, Dentista, Atendentes, Enfermeira, Nutricionista e Agentes de saude;28/03/2014 Culminancia/Socializacao da AtividadesPedagogicasManha 9h30: Fundamental IBoas Vindas e Acolhida GestaoImportancia da Alimentacao Saudavel -GestaoApresentacoes:Turmas do 1o Ano Musica COMER COMERTurmas do 2o Ano Palhaco Talentoapresenta BATIDAO DA ALIMENTACAOCircuito de Atividades Fisicas -Aldo Exposicoes e Degustacao:Turmas do 3o Ano Sucos e VitaminasTurmas do 4o e 5o Anos Exposicao depeixes no gelo e degustacao de pate de atum Entrega de lembrancinhasAgradecimentos finaisTarde13h: Tutoria1o anos A e B Bingo das Frutas 2o anos A, B e C Boliche de Frutas3o anos A e B Danca das Frutas4o anos A e B e 5o ano A Pescaria da MatematicaTarde15h: Programa Mais Educacao (PME)Oficina de Contacao de Estoria: ContoSaboroso: Rima das Frutas Oficina de Futsal: Atividade Fisica: Circuito SaudavelOficina de Danca: Musica Comer, comer para poder crescerOficina de Artesanato: Dinamica do DadoOficina de Leitura: Quebra cabecadas frutas e Poema: As FrutasNoite19h: EJABoas Vindas GestaoOracao Acolhida Witany / ParodiaImportancia da Alimentacao Saudavel -GestaoLeitura e troca de receitasTriagem - PSF / SaudeBingo / ProfessoresEntrega de lembrancinhasPratique uma alimentacao saudavel e a saude agradece!
Thequestion of self and body have been largely discussed in philosophy.This question addresses what makes up an individual and whichcharacteristics are essential for a subject to be and act like aperson. Some follow the Cartesian dualism view, in which the mind isargued to be better known than the body, since the mind is ouressence and the body is simply our property (1). While others such asEvans and Sartre argue that the body is the factual part ofourselves, and therefore constitute a persons identity andself-awareness, the way individuals act on their body inintrinsically connected to how the body acts on the world, this unityexpresses a view of living and experiencing reality from inside andtherefore intimately relating body with mind (2). Body is theexisting part of ourselves, the physical condition for someone to bein this reality, while the mind is the intrinsic and non factual partof the self. Both ways of analyzing and experiencing the body arevaluable, but only the phenomenological theory, the incorporation ofmind and body as one, gives room to a transcendence of body throughmind, which can be achieved in many ways in this reality through adisconnection and overcoming of the given factual aspect of anindividual. ForSartre, a person can see themselves in two distinct ways. A personthat is a being for itself(3) is a self consciousness beingthat see their self and body as dependent parts of the same whole. Itis a type of consciousness that acts self-reflectively and haveself-consciousness, therefore is free and able to transcend the body,due to awareness of both duality and of the material world. Anotherscholar, Shoemaker, characterizes this type of self, as beings thatfind no need for introspection (4), the perceiver is aware ofthemselves by being aware of the objects, a per-reflectivelyawareness of world is what carries an awareness of self andconsequently of mind. This type of subject is intentionally aware ofobjects and therefore more capable of controlling their actions anddesires. The self in this case isn't a reflection of the mind, butinstead the mind in its material form, and therefore is aself-governing type of being, that is conscious of their materialstate. On the other hand, a person that is a being in itself isa person filled with self (5), it considers itself as something givento them rather then a part of their being, and therefore don't havemuch control or power to govern their material state, its objectiveis simply to be what it is, or to fit in without self-consciousness.In this later case, the body is simply used by the mind, or theproperty of mind, therefore it is a debodified type of consciousness,or in a Hegelian term a 'alienated' (6) type of being, in which theiractions aren't seen as themselves but instead as part of themselves. Abeing in itself can also be seen from the Cartesian dualismperspective, which is largely argued by Descartes, in which the mindis said to be something that owns experiences, something that is anon-material essence of self also known as Ego (7). In this view theego is better known than the body, since the body is seen asbelonging to the self but not
essentially the self, that is becausethe body and the mind in this sense are intimately related butfundamentally separate and the body is simply seen as the owner ofmaterial properties while the mind is the real ruler. In this sensethe body is a instrument or a objectified self since it is dependenton the mind for everything. This disregard of the body as essentialself can be called, as metaphysical philosopher Strawson suggests, ano ownership view (8) in which the body undergo experiences,instead of also possessing states of mind. This view would be one inwhich the body holds only instrumental value, and not intrinsicvalue, only the Ego have intrinsic value but it is alienated from thebody and the body is simply a part of self that goes through theworld without being part of it. The objectification of the body inthe case of the Cartesian Dualism is to be avoided if one wants totranscend the body, the features of the body are as important as themind to the achievement of transcendence, since they are both part ofself-consciousness and therefore must be integrated in order toachieve mindfulness or harmony in this existence. Abeing for itself is a type of existence that gives room to amore fulfilled and self-controlled life, since a self-reflection, ora consideration of one's desires, actions and taught makes aself-conscious and mindful reality, in which you are yourbody, and you choose how to be and you can always transcend thefactual aspect of the body by nihilating (9) or negating your bodyand its desires, as well as negating what is socially acceptable andconsequently having a self identity or a word in your experiences andlife. In other words, a being for itself is a subject that have thepossibility of choosing what to do instead of just fitting into agiven type of self, which is the dualist, or the being in itself typeof experience, in which the body is simply to be acknowledged notnihilated or changed, since it is given and independent of mind. Themonks, the Lama's, or any type of individual that goes against, orbeyond, what society dictates, and that choose what type of life is alife that gives room to a flourishing self, characterizes a beingthat negates the ideology of its time, that knows that the body isthe mind, and therefore treats its body as itself. It sees itself asa active determinant of its body and therefore is able to dictate it.Precisely, by nihilating the desires, or the norms that areideologically in place, these type of beings, the beings forthemselves, nihilate their body, since they are aware that their bodyisn't an instrument, but instead a essential part of themselves, andtherefore act consciously. On the other hand a being in itselflives a instrumental life, since it acts not self-reflectively butconspicuously, it lives as its body was someone else, and thereforefits in very well in the twenty first century society, in which thesubjects are simply objects of a large scale economy that dictateshow one should act and think in order to fit inn. This type of beinglacks both knowledge of self-action and of self-control, it does notnihilate itself
by being aware that it is its mind, but instead it is'sunk in life'.Abeing for itself is free of facticity, ready to transcend theboundaries of the material world, and finally, a free being, dueexactly to its awareness of unified experience between body and mind. Manyreligions argue that a disconnection of mind and body is possible inthis reality. In the majority of times the person is still aware ofthemselves and of their being, but its body is used as an instrumentto transcend this reality, or even to help people that are in otherrealities. In the case of Buddhism, meditation is seen as theexercise in which a subject frees their mind by transcending thelimits of the body and appropriating a cosmic energy that is worthmore energy than many hours of sleep to the body. In this case thesubject needs a extensive training of detachment from bodily desires,in which they nihilate not only what is socially acceptable, but alsoits own desires and bodily necessities. Buddhism gives rationalexplanations to why a body nihilation is necessary, and how aconnection with nature and with less abundant living gets you closerto mind fullness and body equilibrium. These types of beings, thatpractice meditation and have achieved a self control that isunimaginable to the Western conceptualization of free will, areclearly beings that are for themselves, and that have conquered abody powerfulness that is unachievable to subjects that are being inthemselves, which live a given life without self consideration andnihilation. They have overcome what is traditionally the custom inorder to rule over their body as thinking things, their body isn'tseen as solely subject of experience but also as possessors of statesof mind in which the body is a essential element and must becontrolled from the inside. Thetranscendence of seeing the body as a given mechanism, to seeing itas an opportunity of action, is central in order to achievemindfulness and self control. It can also be illustrated in someindividuals negation of basic needs such as eating, not abstainingfrom junk food or industrialized food, but abstaining from food as awhole. I personally know a person that claims that the photonscomposes the atoms that satiate the body, as much as the protons,electrons and neutrons, and that it is as simple as changing ourmental programming, or the way we see ourselves, in order to changethe alimentation mode: half hour of sunbath is worth a banquet (10).A person that is able to do such detachment from what is known asbodily necessities must be a 'being for themselves' in which theirwill and freedom of choice dictates how their body act and responds.This person is a well known professor of Traditional ChineseMedicine, and she have achieved a level of control over her own bodythat the majority of us might think it is impossible or a fraud, butin reality she simply have overcome the Cartesian dualism view, andlive this life from the inside, as ruler of her body and as if herbody was for her, and solely dependent on her dictations rather thana mechanism that is opened to error and 'mine but not me', whichgives room to a vast interference
fulfilled life in order to helpothers and flourish in this reality through other means, especiallythrough body nihilation and transcendence. These people, can't bepeople that live a given life, or that see their body as a simplereflection of an alienated mind, but instead are people that haveachieved a level of self-consciousness that is beyond. These subjectsare 'beings for themselves' and due to that are able to use theirbody as medium to other minds, only the subjects that have overcomethe separation of mind and body are able to experience adisconnection of body and mind. Oneway to identify if a person is a being for itself or a being initself is by analyzing the way they relate to their body, to thespace, and specially to self. The transcendence through mind is onlyachievable when the individual have overcame the view of body assomething self-identical, passive and inert which are characteristicsof the beings that are in themselves, the beings that simply are,that see themselves as undetermined. When the individual haveachieved a fluid and dynamic view of their body, and is able totranscend the 'givens' or the facticity of reality in order to actand to be self-conscious then that person have achieved the level ofmindfulness and consequently of transcendence. Only after this selfconceptualization meditation or any action of transcendence of bodythrough mind is actually achievable and possible, since self-controland self-consciousness gives room to possibilities that the mind wasunaware in the 'being in itself' type of experience. Bibliography: (1)Levine, Steven."Phil 381." Class Notes on Strawson. UMB, Boston. Mar.2014. Lecture.(2)Evans, Gareth."Commentary upon Strawson's Individuals." Thingswithout the Mind.Print(3)Sartre, Jean-Paul. "Chapter 2 - The Body." Beingand Nothingness: A Phenomenological Essay on Ontology.Philosophical Library, 1956.(4)Shoemaker, Sydney. "Introspection and the Self." 121. Print(5)Levine, Steven. "Phil 381." Class Notes on Sartre. UMB,Boston. April. 2014. Lecture.(6)Hegel, Georg Wilhelm Friedrich. ThePhenomenology of Mind.London: Routledge, 2002. Print.(7)Levine, Steven. "Phil 381." Class Notes on Descartes. UMB,Boston. April. 2014. Lecture.(8)Strawson, P. F. "Unity and Objectivity." TheBounds of Sense: An Essay on Kant's 'Critique of Pure Reason'London: Methuen.(9)Sartre, Jean-Paul. "Chapter 2 - The Body." Beingand Nothingness: A Phenomenological Essay on Ontology.309. Philosophical Library, 1956.(10)Hirsch, Sonia. Meditatingin the Kitchen.Rio De Janeiro: Correcotia, 2011. Print.(11)Knowler, Karen. EatRight for Your Personality Type: How to Work with Your UniquePersonality to Create the Perfect Diet for You.London: Hay House, 2012. Print.
The question of self and body have been largely discussed in philosophy. This question addresses what makes up an individual and which characteristics are essential for a subject to be and act like a person. Some follow the Cartesian dualism view, in which the mind is argued to be better known than the body, since the mind is our essence and the body is simply our property (1). While others such as Evans and Sartre argue that the body is the factual part of ourselves, and therefore constitute a persons identity and self-awareness, the way individuals act on their body is intrinsically connected to how the body acts on the world, this unity expresses a view of living and experiencing reality from inside and therefore intimately relating body with mind (2). Body is the existing part of ourselves, the physical condition for someone to be in this reality, while the mind is the intrinsic and non factual part of the self. Both ways of analyzing and experiencing the body are valuable, but only the phenomenological theory, the incorporation of mind and body as one, gives room to the proprioception that ballet dancers must have in order to grow into the field of dance. According to Melo, a well known pedagogue from South America, body awarness emerges as the most complex and most refined level of the organization and notion of the body (3). Following this line of taught the French writter Theresa Bertherat claims Our body are we. It is our only perceptual reality. It isn't opposed to our intelligence, feeling or soul. It includes and shelter it. Therefore, to become aware of our own body is to have access to our entire being... since, body, spirit, psychic, and even strength and weakness, represent not the duality of being but its unity. (4). This unity of body and mind is essential to any progress in dance since it is preciselly this unity that is the tool to become a good dancer, since a dancer is aware of itself as well as of its body. It is possible, according to the specialists cited above, to have propioception as an integration of the elements that constitute the being, and the sapience of itself as well as of the constitutions of this unity. The notion of the physical body will be developed further, and being related to the contribution of ballet to the improvement of perception of this integration. Ballet is a integral corporal activity, it stands out since it labors all of the muscles in the body, within movements of distention or contraction, developing a major notion of the existing relationship between the parts of the body. Due to its wholeness ballet gives room to the understanding of how the position of the feet influences the posture, the corporal message that is transmitted and the limits of its own body. While descovering the functions of parts of the body that are usually ignored, the dancer becomes aware of how the exercise of a certain area of the body is intrinsically related to the other
parts, that aren't necessarilly close to each other, which consequently leads the individual to acquire a better understanding of its body as one, as a series of correlated unities that are co-dependents. For exemple, while positioning the sholders in the correct form in order to execute an exercise of legs sustent, the dancer acquires more lightness in the movement as well as less tension in the lumbar, following less pain. This body awareness is essential to a good dancer, and it comes gradually since the dancer is, in philosophical terms, a being for itself. For Sartre, a person can see themselves in two distinct ways. A person that is a being for itself(5) is a self consciousness being that see their self and body as dependent parts of the same whole. It is a type of consciousness that acts self-reflectively and have self-consciousness, therefore is free and able to transcend the duality of mind and body as a separation, this is due to awareness of both unity and of the material world. Another scholar, Shoemaker, characterizes this type of self, as beings that find no need for introspection (6), the perceiver is aware of themselves by being aware of the objects, a per-reflectively awareness of world is what carries an awareness of self and consequently of mind. This type of individual is intentionally aware of objects and therefore more capable of controlling their actions and desires, in the case of a dancer, it is a individual that controls it's body to a degree that it is capable of doing things that the majority ignore. The self in this case isn't a reflection of the mind, but instead the mind in its material form, and therefore is a self-governing type of being, that is conscious of their material state, consequently it is able to govern it's body independently of what the norms are. On the other hand, a person that is a being in itself is a person filled with self , it considers itself as something given to them rather then a part of their being, and therefore don't have much control or power to govern their material state, its objective is simply to be what it is, or to fit in without self-consciousness. In this later case, the body is simply used by the mind, or the property of mind, or even more philosophically, it is a product of the environment; and therefore it is a debodified type of consciousness, or in a Hegelian term a 'alienated' (7) type of being, in which their actions aren't seen as themselves but instead as part of themselves. Which is nothing like the unity that ballet dancers must have in order to control their body. The comprehension of body is something that depends on practice and on repetition of certain movements so that the discernment of the effects of the different alterations can be interiorized, reflected upon, and materialized on stage. The more frequent the exercises of body in motion, that pursues the full development of the body, such as ballet, the quicker it
is for the mind to assimilate the execution and the effects of itself. The same way, the more time dedicated to the activity, the more easy it is to perform the execution of the movements. As observed by Barbara Pereira, a ballarina from Brazil In ballet classes it is very interesting to note how you become a balarina, it is clear the body awareness, the body limits and how much one can require from its body, of how the body learns and how much it learns, and allows one to have purpose to try harder with the development; one can also see how the perception of space improves, with propioception, one start to know more about the surroundings. (8) This starts with the required space to perform the correct execution of a step, and evolves to the complete dance, and even further, to the space that the body require in any other dailly activity. Experiencing the body as one, or improving propioception through dance, allows individuals to see themselves as rulers over their body as thinking things, their body isn't seen as solely subject of experience but also as possessors of states of mind in which the body is a essential element and must be controlled from the inside. Dance can contribute to the development of many different aspects of an individual, not only to the transcendence of the dualist ideology but also to coordination, lateralization, internalization, awareness of body segments, temporal and spatial perception. Therefore one can see that it isn't an activity merely for entertainment, for sports or artistic even tough all of these assertions are truth. Dance in general and specially Ballet seek more then only an improvement of the physical activity, but it is also concerned with the individuals consciousness of itself and of its body. With the refinement of the notion of the body, it becomes possible to aspire even more. When knowing the functioning of the body the individual is able to perceive themselves, and for that reason seek to solve different reactions or physical states of themselves. Knowing the common behavior of your body, one can distinguish the days when it is more sensitive, more painful, what foods give greater feeling of heaviness, the effects of sleep deprivation, the effects of heavy exercise; ie, small changes that might pass unnoticed or whose consequences were not fully understood. Once the body and it's changes are better understood one can see that some conditions of the mind can also affect the body such as fatigue, anxiety, exhaustion which are examples of states of mind that are reflected in the body. Therefore different aspects of reality can be better understood and resolved by the unity of mind and body as one, which is what ballet pursue, not only the physical development of the dancer but also the development of the dancer itself and of its relation to the external world. The transcendence of seeing the body as a given mechanism, to seeing it as an opportunity of action, is central in order to achieve mindfulness and self control,