thegoodfellas/blogset-br huggingface dataset:
The Portuguese word confidence comes from the Latin CONFIDENTIA of CONFIDERE, "to fully and firmly believe," formed by COM that intensifies, plus FIDERE, "believe, trow," which derives from FIDES, "faith". The same etymology is found in English, CONFIDENCE, which also derives from Latin; in French, CONFIANCE; in Italian, FIDUCIA of FIDERE, same translation as above; CONFIANZA in Spanish, and so on. This way we can understand that the word reminds us of the universal posture of certainty, conviction, dete-mination, strength, safety, and more, hope, faith, optimism, and still, liveliness and resilience. There is no doubt that the words have influence on our lives and serve as a stimulus to our behav-iour in the face of adversity.However, words and the stimuli raised by words should not be taken only as pills of optimism, as if they were miracle drugs that give us the solution to our prob-lems. Words are the result of the elaboration of thought and, as such, should express the good feelings that we bring with us. When we say this, we do not claim that self-help would be effective as an immediate therapy because, as such, it only leads to analgesia, not curing the diseases of the soul.In the documentary Philosophy: A Guide to Happiness, based on the book The Consolations of Philosophy, by the Swiss philosopher Alain de Botton, he highlights six great thinkers on important topics of our daily lives, and high-lights the confidence with Socra-tes: "Socrates walked through the market addressing people and questioning about the meaning of life in a very interesting way, but also in a very annoying way. If you ask for the explanations of people's beliefs, they often react ag-gressively. Socrates had no such inhibitions. He would rather be considered forceful than to allow his compatriots to carry on their lives without thinking. His intention was to make everyone reevaluate their beliefs, he believed that everyone had the duty to reflect on their lives, and that we all have the capacity to do it."Socrates paid a high price for helping people to think, to assess the inconsistency of their existences, and for en-couraging the change of their poor goals (when they had them), poor because they focused only on the here and now.Confidence comes at the moment when we know, through philosophical deduction, who we are, what we are doing here and where we will go. When we deepen these deductions with the help of the Spiritist Philosophy, this universe expands. We are not only citizens of a country, we are citizens of the Universe. Our lives are not con-fined to the present moment; we discover that we are heirs of the conquests of past reincarnations on route to a future full of achieva-ble promises; we learn that every-thing is temporary in the words of the Spirit Emmanuel (even the missed opportunities).So we know that personal dramas have their duration and the achievements, in turn, should expand in the proportion that we conduct ourselves with absolute moral tranquillity.We live today in a world full of conflicts that reproduce individual psychopathologies. Of course it
isdifficult to trust on this construction, however, we have eternity ahead of us and the present moment to build, as best as we can, knowing we can count on the support and encouragement of the Spirits who love us.Sonia Theodoro da SilvaBachelor in Philosophy
(Fonte: internet - sem autoria) CONGRATULATIONS, SAO PAULO CITY !!!Comemoramos nesta data 462 anos da fundacao da nossa cidade. E voltando atras no tempo, lembramo-nos das palavras de Emmanuel, em A Caminho da Luz, dizendo que o acaso inexiste, quando mencionamos as fundacoes de cidades e Estados. Alias, acaso, segundo Teophile Gautier, e o pseudonimo de Deus quando Ele nao quer assinar a sua obra. Ha uma uniao de intencoes entre terra e ceu, como se todos se reunissem para fazer cumprir propositos superiores, preparando a primeira para o advento das populacoes que la habitarao, com vistas ao desenvolvimento das leis de sociedade e progresso. E muito interessante esta analise, para a qual convidamos os nossos caros internautas. Vejamos a Lyon de Rivail e a Lugdunum de Ireneu, a Roma antiga e a atual, a Nova York de 200 anos atras e a de agora, e assim sucessivamente. Ha um planejamento realizado em outras esferas de existencia e que muitas vezes escapa a nossa compreensao.O mesmo livro citado, A Caminho da Luz, relata os bastidores da historia, sob a analise critica e lucida de Emmanuel. Mas vejamos a nossa querida Sao Paulo de Piratininga, inaugurada a partir de uma pequena vila onde indios, padres e sentenciados portugueses constituiam a sua populacao. Ainda hoje, na regiao da Se, no Patio do Colegio, a igreja de Anchieta guarda um museu de pecas e imagens sacras dos seculos XVI a XVIII, seus objetos de uso pessoal bem como sua batina e terco, e a arquitetura da epoca tambem preservada e restaurada, onde e interessante notar uma parede do templo, antiquissima, construida de barro, palha, areia, pedra e excremento de gado para dar a liga, preservada ate os nossos dias, e resguardada entre duas outras paredes de vidro.Contudo, o que nos chama a atencao, da dupla Nobrega-Anchieta, e a posicao do primeiro como educador, que a epoca se caracterizava como um misto de professor e catequizador - lembremos que a Educacao naqueles tempos estava a cargo da igreja catolica, que enviava seus representantes as terras recem-descobertas. Muito criticado por seus meios rigidos e ortodoxos, mas que na verdade compunham normalmente o procedimento dos membros do clero, e mais do que isso, dos homens e mulheres do seculo em que viveram, Nobrega, que nao poderia fugir as circunstancias evolutivas, culturais, religiosas, antropologicas e psicologicas de sua epoca, nao deixou de cumprir a sua missao. A maior delas, a efetiva fundacao de Sao Paulo de Piratininga. E ai e que analisamos as circunstancias. Nobrega e considerado uma das reencarnacoes de Emmanuel, tambem Publio Lentulus Sura e posteriormente Publio Lentulus, o escravo grego Nestorio (veja-se as obras Ha Dois Mil Anos e 50 Anos Depois do autor espiritual) e ainda o padre Damiano, em Avila (veja-se o romance Renuncia), alem de sua vida como o pensador e escravo cristao Eusebio (nao confundir com Eusebio de Cesarea). Por que Nobrega deu o nome do querido Apostolo a cidade? Uma mensagem intima de Emmanuel recebida por Francisco Candido Xavier, em Pedro Leopoldo, a 13 de marco de 1940, nos relata um
encontro do senador Lentulus com Paulo em Roma. A mensagem e a seguinte: Lede as cartas de Paulo e meditai. O convertido de Damasco foi o agricultor humano que conseguiu aclimatar a flor divina do Evangelho sobre o mundo. Muitas vezes foi aspero. A terra nao estava preparada e se em alguns pontos oferecia leiras brandas e ferteis, na maioria, era regioes em espinheiro e pedregulho. Paulo foi o lidador de sol a sol. Seu fervoroso amor foi a sua bussola divina. Sua paixao no mundo, iluminada pela sua dedicacao ao Cristo, transformou-se na base onde deveria brilhar para sempre a claridade do Cristianismo. Conheci-o, em Roma, nos seus dias de trabalho mais rude e de provacoes mais acerbas. Vi-o uma vez unicamente, quando um carro de Estado transportava o senador Publio Lentulus, ao longo da Porta Apia, mas foi o bastante para nunca mais esquece-lo. Um incidente fortuito levara os cavalos a uma disparada perigosa, mas um jovem cristao, atirando-se ao caminho largo, conseguiu conjurar todas as ameacas. Avistamos, entao, um pequeno grupo, onde se encontrava a sua figura inesquecivel. Trocamos algumas palavras que me deram a conhecer a sua inteireza de carater e a grandeza da sua fe. O fato ocorria pouco depois da tragica desencarnacao de Livia e eu trazia o espirito atormentado. As palavras de Paulo eram firmes e consoladoras. O grande convertido nao conhecia a ulcera que me sangrava no coracao, todavia as suas expressoes indiretas foram, imediatamente, ao fundo de minha alma, provocando um diluvio de emocoes e esclarecimentos. Luzeiro da fe viva, Paulo nao pode ser esquecido em tempo algum. Seu vulto humano e o de todo homem sincero que se toque de amor divino por Jesus. Lede-o sempre e nao vos arrependereis. (O grifo e nosso)Tudo se assemelha ao coracao imenso da cidade de Sao Paulo - a cidade de Paulo.Conta-nos o Espirito Cneio Lucius (50 Anos Depois), que Paulo, no plano espiritual, sempre se dedicou a auxiliar as grandes inteligencias afastadas do Cristo, compreendendo-lhes as intimas aflicoes e o menosprezo de que se sentem objeto no mundo, ante os religiosos de todos os matizes, quase sempre especializados em regras de intolerancia. E foi com esse sentimento de compreensao e bondade que fez com que o grande Apostolo da gentilidade estendesse as suas preces e auxilio ao culto senador romano, quando de sua desencarnacao na tragedia de Pompeia, continuando a ampara-lo espiritualmente em suas posteriores existencias terrenas. Emmanuel nunca mais o esqueceu, e na personalidade de Nobrega, adia a inauguracao do Colegio de Piratininga, a que da o nome de Sao Paulo, para o dia da comemoracao da conversao do Apostolo, fixada em 25 de janeiro. Essa afirmacao nao e somente de Cneio Lucio. E mencionada pelos biografos do padre Nobrega, entre eles Serafim Leite, Jose Mariz de Morais, e Melo Pimenta. Em outro momento, ja como o grande pensador cristao encarregado das diretrizes etico-morais do Espiritismo em terras brasileiras, como continuidade ao trabalho que ajudou a realizar ha centenas de anos, surge, atraves da psicografia do nao menos ilustre missionario da Bondade e
da Humildade, Chico Xavier, a grandiosa obra Paulo e Estevao. E compreendemos a grande destinacao desta que e considerada a maior cidade da America Latina. Hoje, no seculo 21, uma megalopole que abriga em seu coracao, centenas de gentios oriundos de todas as terras, brasileiras ou estrangeiras. Tal como Paulo, que abrigou em seu imenso coracao amoroso, os coracoes da gentilidade em sua epoca. Foi atraves deles que o cristianismo do Cristo cresceu e se espalhou pelo mundo. E e em Sao Paulo hoje, que brasileiros e estrangeiros tomam um primeiro contato com a Doutrina da Paz, da Concordia, do Conhecimento Transcendente e a levam em suas atitudes e consciencias tornadas espiritas. Cumpriu-se a grande missao compartilhada. Sonia Theodoro da Silva(texto revisado pela autora - 25 de janeiro de 2016). COMPARTILHE, DIVULGUE ! www.filosofiaespirita.org http://filosofiaespiritaencantamentoecaminho.blogspot.comhttp://vervisaoespiritadareligiosidade.blogspot.com http://filosofandocotidiano.blogspot.com http://philospiriteravissementetcheminement.blogspot.com http://spiritistphilosophy.blogspot.com https://www.facebook.com/CEFEORGAVISO : PREZADOS AMIGOS BRASILEIROS E NATIVOS RESIDENTES EM OUTROS PAISES E QUE CONSULTAM NOSSO PORTAL DE ESTUDOS E SITES, SEJAM BEM VINDOS! ESTAMOS A DISPOSICAO PARA DUVIDAS, INFORMACOES E SUGESTOES ATRAVES TAMBEM DE NOSSO FACEBOOK ACIMA E PELO EMAIL: VER_CEFE@HOTMAIL.COM
thatself-help would be effective as an immediate therapy because, as such, it onlyleads to analgesia, not curing the diseases of the soul. In the documentary Philosophy: A Guide to Happiness, based onthe book The Consolations of Philosophy, by the Swiss philosopher Alain deBotton, he highlights six great thinkers on important topics of our dailylives, and highlights the confidence with Socrates: "Socrates walkedthrough the market addressing people and questioning about the meaning of lifein a very interesting way, but also in a very annoying way. If you ask for theexplanations of people's beliefs, they often react aggressively. Socrates hadno such inhibitions. He would rather be considered forceful than to allow hiscompatriots to carry on their lives without thinking. His intention was to makeeveryone reevaluate their beliefs, he believed that everyone had the duty toreflect on their lives, and that we all have the capacity to do it." Socrates paid a high price forhelping people to think, to assess the inconsistency of their existences, andfor encouraging the change of their poor goals (when they had them), poorbecause they focused only on the here and now. Confidence comes at the moment when we know, throughphilosophical deduction, who we are, what we are doing here and where we willgo. When we deepen these deductions with the help of the Spiritist Philosophy,this universe expands. We are not only citizens of a country, we are citizensof the Universe. Our lives are not confined to the present moment; we discoverthat we are heirs of the conquests of past reincarnations on route to a futurefull of achievable promises; we learn that everything is temporary in the wordsof the Spirit Emmanuel (even the missed opportunities). So we know thatpersonal dramas have their duration and the achievements, in turn, shouldexpand in the proportion that we conduct ourselves with absolute moraltranquillity. We live today in a world full of conflicts that reproduceindividual psychopathologies. Of course it is difficult to trust on thisconstruction, however, we have eternity ahead of us and the present moment tobuild, as best as we can, knowing we can count on the support and encouragementof the Spirits who love us. Sonia Theodoro daSilva - Bachelor in Philosophy The Journal of Psychological Studies - Year VII l Issue N 37 l November and December l 2014 Maria Novelli - English Translation ; Cricieli Zanesco -English Translation
which benumbs reasoning andemotion, were always segmented and divided into departments themes by thereligions and philosophies, in an attempt to answering or guide human being toconceivable answers. However, religions closed themselves to teaching whichthey most know how to do: religion. They do no guide the human being to hisspirituality, but to the repetitive and exhaustive perpetuity of sects orrituals that, meaningless, silence reasoning, creating obstacles to thefulfilment of the human longings. On the other hand, the philosophies closedthemselves into the existentialist nihilism and the sciences into thematerialist positivism.But then arises, according to Arnold Toynbees saying,the creative mino-rity, and, the Spiritism which elucidates, proclaiming themprepared for the advent of the New Education with basis in the knowledge of thereal identity of the Spirit, immortal and inter-existent in apparently oppositedimensions, but, which complement each other, as both are part of the School ofthe Spirit. These minorities are spread around the planet, and illuminateScience with the necessary dose of ethics and spirituality, the Philosophy forthe elucidation of questions referent to the inter-existent metaphysical being,the Religion which guides the Being to love of oneself and of his neighbour,through the Love of God which is latent in both and in Nature.The Spirits Books is the Philosophy which bringsre-meaning for human existence, placing the Spirit in its true importance, asthe Being that, in the timeline, educates itself, develops its latentpotentialities, learns with Life and with sufferings, which are instruments ofawakening for the fulfilment of that desideratum.The Spirits Books is the Science that decodes thephenomena under the light of reasoning, of the intellectual effort which looksfor the origin of all things, and discovers, the Intelligent Principle of theUniverse, present behind a material veil that cloisters it in the prison of thesenses.The Spirits Books is the Religion in spirit andtruth, which demystifies and demystifies Jesus as divinity of an unachievablemythological pantheon because it is inexistent, and it reflects him as thegreatest example of Life and Love. It introduces him to those who will followHis steps, for our living experience, for our reasoning and for our feelings,granting us the kind of faith that thinks, that reasons, that is indestructible,because it is built on wisdom.The Spirits Books, therefore, is the Education parexcellence, because it re-conducts the Being to the self-knowledge, withoutmeta-languages, without systems, remoulding according to the light ofdiscernment, making us aware of the great responsibility It has before Life, ofhis own existence, of someo-ne elses existence, of his fellow neighbour, andhis brother.SoniaTheodoro da Silva is executive director ofCEFE-Centro de Estudos Filosoficos Espiritas (Center of Spiritist PhilosophicalStudies) in Sao Paulo, Brasil (www.filosofiaespirita.org ), translator and graduated in Philosophy. Shelives in Sao Paulo, Brazil, collaborates in Centro Espirita Noso Lar CasasAndre Luis and writes articles for spiritist magazines and newspapers.
In modern times, God is "out of fashion": in the academia, God is regarded as an anthropological phenomenon, creation of men, fragile and in need of support and protection; since the European existentialist movement from Kierkegaard, its apex with Nietzsche through his Zarathustra character, "God is dead", the god of the cross did not save himself, according to the philosopher. The Nietzschenian thought, however, is one of the effects and not the cause of the current human drama, for much of this responsibility fell to religions, which were unable to accept God in Spirit and truth, Jesus of Nazareth, as its greatest representative among us, they were unable to present him and disclose him or to experience him as such because they were lost in mysticism, in the reconstructed myths and dissensions and venality. It is sad to see the current consequences of distortion - but Spiritism brought Jesus and God back to the hearts and reason, as it has decoded His message and fulfilled his promise in the Gospel of John. Is God in everything? Yes, God is in Nature and in the beings He created, and today, when human afflictions reach heights, we can say with Jesus: Do not let your heart be troubled, believe in God, believe also in Me... Jesus fulfilled his promise, returned in Spiritism, and it is with him that we will go through this phase. Therefore let us trust. (Published in The Journal of Spiritist Psychological Studies, Mar/Apr 2016) Sonia Theodoro da Silva Bachelor in Philosophy Etienne de La Boetie (15301563) was a French humanist and philosopher, contemporary and friend of Michel de Montaigne (15331592). La Boetie translated from Greek into French the works by Xenophon and Plutarch, and also wrote some original works. His most famous work is the Discourse on Voluntary Servitude, written after the defeat of the French people against the army and the king's procurators, who established taxes on salt. The book shows itself as almost a hymn to freedom, with questions about the causes of the domination of many by the few, the indignation of oppression, and the ways to overcome it. Already in the title a contradiction of the term appears; voluntary servitude, because how can someone sacrifice his own freedom with spontaneous will? And La Boetie explains this sense of accommodation as a fundamental factor of this loss of conscious freedom, as a gift given on a tray to the oppressive government. In our daily lives, a similar phenomenon is increasing in all countries and is spreading like a contagious disease - the comfort zone, where people settle, accommodate, enjoy the blessing offered by Technological progress, immerse themselves in their mobile phones and tablets and simply disconnect from the world around them, as if the virtual world is more fascinating and attractive. Gabriel Delanne (1857-1926), an engineer and one of the first spiritist researchers, says with emphasis, in a message from 2004, by the medium Raul Teixeira, that we live today a ferocious individualism that isolates us from other human beings, taking away the capacity of us to
sensitise ourselves to the pain and suffering of others, becoming servants of technology. The question remains: is it that the collective dramas that we live with today be a way of awakening our dormant consciousness? The feeling of fraternity so intensely worked on by writers, philosophers, psychologists, sociologists, could also be summed up in another feeling, compassion. This can be widely felt and experienced in the way that NGOs like Doctors Without Borders, WWF and many others operate, without the guarantee of the human losses that make us suffer so much. Sonia Theodoro da Silva Philosopher The Journal of Psychological Studies - Year X l 53rd Issue l July and August l 2017
Sonia Theodoro da Silva - Bachelor in Philosophy (Sao Paulo - SP) The word autonomy comes from the Greek autonomous, from autos, "himself", and nomos, "law", "who governs itself by its own laws." The philosopher Immanuel Kant says that autonomy is to be "citizen and legislator" simultaneously. Autonomy is the self determinat ion ability. Any agent can only be considered autonomous when ones actions are truly ones and not motivated by external influences or factors. Kant then found that the will also have the ability to put itself in accordance with its own law, which is the law of reason. In this sense, the opposite of autonomy is heteronomy, in which the will is dictated by the objects of desire and no longer by reason. According to the Spirits Book, the Spirit, created simple and ignorant, the infinite traveller according to Plotinus, experiences evolutionary stages in which it goes assimilating impressions and developing all the elements that make up its nature. The consciousness will bloom over time positioning itself according to the divine laws that lie in the depths of its Being. The journey of the Spirit, therefore, is in this development with the natural conquest of the responsibilities that belong to the Spirit. Will and free are the drivers of this process. Reincarnation and life in realms of physical and extra physical dimensions (physical here means the molecular consistency of dense matter) will provide the necessary experience that is needed for the definitive acquisition of the Spirits own development. Having yet to consider the freedom inherent to the individual, manifested according to the individuals integration into the societies in which the being is conducted to live: the sociological freedom, related to the individuals autonomy before society, with guarantees of civil or political liberty; the psychological freedom, in which the individual feels like "ones own master"; and the moral freedom, as the capacity that the individual has of deciding to act according to reason without being dominated by the impulses and the spontaneous inclinations of sensitivity. Spiritism emphasizes the powers of the third freedom, mentioned above, as the driver of the gradual awakening of consciousness, which gives the Spirit the right conditions for the necessary, essential and eternal ascent to even higher evolutionary patterns. When the Spirit stagnates in the illusions of matter, the mechanisms of this awakening start to appear, and then the pains, the sufferings of greater or lesser intensity will take care of making the Spirit resume its walk. If our model is Jesus of Nazareth, as confirmed by the higher spirits to Allan Kardec, let us follow his examples, his teachings, his virtues, his life. There is no other way we live moments of moral transition; we bring within ourselves the atavisms of the ancient past with the predominance of the stored conflicts that require a revision. Therefore there is nothing to complain about as the current dramas have been planted by society in 6,000 years of civilization, with less than 100 years of peace. It is for us today to live the spiritual-Christian life, as hundreds already
do, planting new seeds of compassion and brotherhood so that our near or distant future brings us the so desired kingdom of heaven in our consciousness.Published in The Journal of Psychological Studies - Year VII l Issue N 34 l May and June l 2014Translation: M. Novelli/ C. Zanesco Revision: Sonia Theodoro da Silva