I will be working the fear of the death in a collective perspective of the Ocidente in a period of conflicts and social and religious changes. The 1000 expression is perceived in the Europe in the years, of an active, firm solidarity, facing in such a way the misery how much the consequence of the calamities; solidarity that was not restricted to the livings creature and yes to the deceaseds; in the conjunct form, confession penance, therefore the good workmanships allowed to attenuate the fear to the hell and to give I assist the souls of the other world. The slaughter of witches and Jews, the war of the one hundred years and the black plague affirm the idea, therefore the continent almost was depopulated and everything this sowed the unreliability of the society that moaned lamentavaaperca of plus one ‘ ‘ man medroso’ ‘. The Christianity, thus created an imaginary one in return of the death, even in paintings, the great Lucifer was represented as the great causer of the problems, therefore it provoked the hunger, the illness, the fear and the death of the individuals. The fear of the death is something obcecador, and the man with its convivncia, starts to cultuar, promoting assays breaching with ‘ ‘ silence of medo’ ‘ , a direct relation of the death with great fears that threatened the disappearance of the race human being. The Satan and the demons were frightful in imaginary the medieval one, but also funny ridicule and; ‘ confirms Jean Delumeau; ‘ not yet it had fond of the hour of the great terror satnico’ ‘ ; moreover, the power of the Church restricted the violence, sacralizando to the military function, preserving in each man the guarantee of the divine peace, feeding the fear of the other, the Norman, the Jew, the sarraceno in sporadical overcoming..
To die it is an irrefutable certainty, universal, common truths to all the humanity. The cycle of the existence finishes for equaling all in the death, whichever the sex or social condition. The finite is irremediable for all, as the birth was indispensable. The inquietude regarding the death was always object of great reflection of the man, in the uncertainty of what it would have stops beyond it. This millenarian inheritance suffered to one rude blow with modernity. Michael Chabon may find it difficult to be quoted properly. The society current occidental person, each more attemped time to draw out the life, goes distanciando of the death, not thinking about it, and looks for to forget it. With accenting of the laicismo, each time is affirmed more than after the death nothing has more, what it modifies the human behavior and it more stimulates each time to live the life, to enjoy the pleasures of the corporal directions.
The position of the man before the death nor always was thus, much in special in the Average Age. With the advent of the Christian religion, at the outset influenced for the neoplatonismo of Saint Augustin, the sensible world was only considered a shade, a way to transfer itself of sensible to the intelligible one, of the shade for the light. Instead of looking in the Nature its proper bedding, they affirmed that the world was created in a love act, and that this love would have to guide the espritos in return for God, saving them of the Hell. It started to be dogmtico that the Hell and the Paradise existed and were non-separable and perpetual. As such, in this period, the World was considered a place of constant battle against the Devil, for the salvation of the soul. The religion intervenes with the mental elements, the material actions and the cultural aspects, modifying and modifying the social behavior of the man occidental person.
Each beginning of cycle of financial expansion is called sinalizadora crisis. At this moment the main agent of the sistmico process of accumulation dislocates its capital of the commerce/production for the financial speculation; this is a preamble of the deepening of the crisis that leads to the substitution of a regimen of accumulation of capitals for another one (terminal crisis). In a question-answer forum Bernie Sanders was the first to reply. The genovs cycle took 290 to pass all for this process; the dutch cycle lasted 220 190 years and the English about; this acceleration of the rhythm of capitalist history seems to indicate a North American cycle (initiated in 1870) still lesser. Industry, imperialism and accumulation of capital One of the daily pay-conditions stop boom English industrial was the transference of the world of high finances of Amsterdan for London (1780-83), in virtue of the war. ady Stepper. This arrives in port allowed to raise the loans of the government of 22 million sterling pounds (1792) for 123 million (1815).
The intensification of the competition took to the monopoly in addition and fall of the prices, producing the Great Depression of 1873-96; from the great capital if it dislocates from the production sphere/commerce for the finances, more income-producing there; the expansion of the banking networks forms City. Bankers as the Rothschild had become an independent power in the Europe, having financed the imperialistas projects and the wars (the military expenses of the great European powers had gone up of 1332 million pounds in 1880 for 205 million in 1900 and 397 million in 1914). The high remuneration of the speculative capital will create one where of optimism and development, the Belle Epoque (1897-1914). After World War I England tried a great expansion imperialista, but already the very bigger culstos that its benefits. In 1931, with the collapse of the standard gold, the end of the British domain occurs on world-wide the financial capital. The high finances cross the Atlantic and if they install in Wall street; it initiates the reign of the dollar.