Citing Ranjard Work

The professors would have to be part of this definition, looking for to prevent the isolation and disarticulation of the work. However, exactly with a demand and conditions so that the collective quarrel happened, he had for many schools, a great resistance to carry through it. We understand that the professor has difficulty to live deeply the organization of the work in team in its daily one, with its pairs. Being thus, as they could transmit for the pupils the abilities and necessary attitudes if do not live deeply them? Where moment the professor reflects on which models is following in practical its? How the professor evaluates and dimensiona its auto-organization, in relation to the group of professors with who works? Thurler (2001) observed that the craft of professor constitutes one of the professions where continues being legitimate to work separately, protecting itself of any mediation. Citing Ranjard 8, identified in this individualism that arrives to be treated by some as virtue, a cultural choice, more than what a norm or ' ' direito' '. Having this cultural component fort, the individualism is placed in cerne of the professional identity of the professor and makes the pertaining to school establishments to function as ' ' boxes of ovos' '.

Protected and isolated in its classrooms, the professors do not enter in conflict, but also they do not change to doubts, experiences, solutions, losing the chance to create synergy through the interaction. In this, the consensus the problems are assumed and decided separately, without identification of who it had the problem and it decided as it; e, consequentemente, innovations and the changes can happen promptly, fruit of the work and specific persistence, but they are not socialized. Perrenoud (1993) in allows one another boarding them on the collective work. It considered that the professor is in constant formation. From this, a hypothesis elaborates on the form that the professor decides what and as to teach in the classroom.

Pablo Iglesias Foundation

His poetic personality has remained one of the most valued among his generation and with a powerful influence on the current flow of Spanish poetry. Jose Angel Valente was born on April 25, 1929 in Ourense. He made his first studies in the Faculty of law of Santiago de Compostela. In 1947 he moved to Madrid, whose University he majored in romance Philology. From 1955 to 1958 he was a member of the Department of Spanish at the University of Oxford. In 1958 he moved to Geneva, where he worked as a teacher and as a translator for international organizations, and later to Paris, where he conducted a service of Unesco.

He has translated poems by Cavafy, Hopkins and Montale, among other authors. In 1954 the Pablo Iglesias Foundation award won the Adonais Prize for his book by way of hope and in 1984. In 1986 he returned to Spain and settled in Almeria. In 1988 the national literature prize won, along with Carmen Martin Gaite, Prince of Asturias and letters in 1993. In 1972, he was subjected to war Council by his short story the uniform of the general, accused of offensive allusions to the army. Jose Angel Valente died in Geneva on July 18, 2000. Among the most relevant titles of his poetic works are: by way of hope (1954), poems of Lazarus (1960, Catalan Critics Award), Coll. on the place of the chant (1953-1963), memory and signs (1966), seven performances (1967), brief are (1968), presentation and memory for a monument (1970) and the innocent (1970), gathered at zero point (1972-1980)Interior with figures (1977), Material memory (1979), three lessons of darkness (1981; prize) of criticism), stays (1981), the poems in Galician Sete cantigas de alen (1981; expanded in 1990 with the title of alen Cantigas), Mandorla (1982), glare (1984), input in the field (1985), the God of the place (1989), not dawns the singer (1992, literature 1993 National Award), Material memory (1979-1989), new compilation released in 1992, and fragments of a future book (2000).

Among his essays are the words of the tribe (1971), which collects his articles of literary criticism, the stone and the Centre (1983), essays on Miguel de Molinos (1974), the unwanted eyes (1990) and variations on the bird and the network (1991). His narrative and poetic prose are collected at the end of the age of silver (1973) and nine enunciations (1982). Valente has achieved a great purity of expression in his poetic thought. In true poet, the feeling comes clarified by knowledge. Having managed to carry on his torch of lone broker one of the most refined flares of tradition poetic. And as our poet said: only I that I’ve touched / Sun, the rose, the day / and I’ve believed, / am able to die. Francisco Arias Solis never was a good war or a bad peace. For peace and freedom and Forum free Internet portal. URL: Original author and source of the article.


In 2001, I had the opportunity, thank God of study Missiology relatively new subject within the range of disciplines in theological studies. Six months lasted studies, in which, apart from the compulsory literature, we had classes taught by different teachers expert in the matter. Each teacher at the end of their talks, which lasted for several weeks, they made an assessment in the form of consideration, and those points were recorded by the end of the studies. At the end of the studies, each student personally had to prepare a final work on the subject, and be approved by the Board of professors for the respective diploma. To give me the learning of the studies of this matter, I acquired a portable recorder of journalist, which recorded the classes taught by teachers.

On this occasion I want to transcribe verbatim some of them, because above all, the main aim of all these studies was that: being able to disseminate and expand this wonderful message. Then this is the first installment for everything those who read these articles. The first part was conducted by Professor in theology expert in Missiology Angel Gomez. The theme was: theological foundations of the mission and this was what he said: pointing out some general considerations about a historical perspective on the study of missiology in Catholic circles. Missiology was born in the Protestant environment, with the theme of ecumenism. Catholics arrived later in these topics.

But what is theology? Theology is a systematic and rigorous reflection on the word of God revealed to man. Because the Christian God is a God revealed. Christianity in a revealed or supernatural religion. It means that there are two types of religions. There is a natural religion, and the supernatural or revealed. Natural religion, means that, throughout all cultures and thanks to cultural anthropology studies, we observed that all human groups of all the cultures, there is always a religious illusion in each one of them.