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The main thing is that in the early nineteenth century was suchdisposition of knowledge, which simultaneously appear historicitysavings (in accordance with the forms of production), limbof human existence (according to uncommon goods and labor) andthe approach of the end of History -- be it infinite or slowingalso a decisive turning point. History, anthropology and suspensionthe development is located according to the model, defining one ofcritical thinking circuits of the nineteenth century. We know, for example, whatthe role played by the disposition of the animation humanismo with their tiredblagozhelatelnom; you know, how it revived a utopiauniversal achievements. For classical thinking utopia was,rather, a dream about the first principle: pervoozernaya the freshness of the worldlay the Foundation of an ideal deployment pattern in whichevery thing seemed in its place, in their environment, withtheir features, with their direct equivalents;and these ideas in their original clarity not yetseparated from the living, sharp and tangible presence thatit is for them lies. On the contrary, in the nineteenth century, utopia refersmore to the end times than to the beginning: knowledge is built alreadynot as picture but as a series, chain, formation: whenthe promised evening in darkness will see a shadow of a junction, thenHistory, whether in the turbulent frenzy, whether in a slow self-destruction,identify the anthropological truth of human existence in all itspermanence; at the same calendar time, maybe notstop, but it seemed empty because the historicityfully coincide with the human essence. Focusformation, with all its internal possibilities -- drama,oblivion, alienation, will be in captivity at the endthe human being, which in turn will find itcrisp and clear expression. The limb in all its truth is givenin time-and that time is coming to an end.
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