Plato

It would be treated, therefore, to read the sacred bible and texts as texts of the unconscious one, and not to ask for reasons or explanations to they, but an orientation and a direction (LELOUP, 2004, P. 16). If you have read about John Craig Venter already – you may have come to the same conclusion. Unconscious it is here in the junguiano direction, that is, images and symbols that if become models, ' ' arqutipos' ' , to be imitation, followed. Example: Abrao, symbol and arqutipo of the faith man; that one that believes; that God walks why he promised. The therapeutic Term in the time of Flon had many directions; it is what in Leloup says to them: Therapeutes can present the two main directions of the verb from which it comes: ' to serve, to take care of, to relieve culto' ' to treat, sarar'. In Plato, author of reference for Flon, therapeutes has these two felt.

In Grgias, at the beginning of its career, Plato a cook, a tecelo characterizes, as therapeutes somatos: ' that he takes care of of corpo'. But when in Laws, in the advanced oldness of the philosopher, it he characterizes son as ' server of deuses, the family and the city (LELOUP, 2004, P. 24) Therefore, in the time of Flon, the therapist is a cook, it takes care of of the body, takes care of of the soul, takes care of of deuses, that one that he knows to pray for the health of the others, therefore it not cure, it however and takes care of. But this to pray is not as if to see nowadays, as a simple recitao of words and preces ' ' For the therapist, therefore, to pray is not in such a way to recite preces and invocations, but to have its being in the Being so that its Presence if it spreads out or if interiorize through it in the person mal-aventurada' ' (LELOUP, 2004, P.

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