This transformation happens by means of the work. This as Marx, in the capitalist countries is the main cause of coisificao of the worker, this if of the one by means of mechanisms created by the detainers of the means of production (bourgeois). The desumanizao of the worker happens by means of a process that Marx, intitles of alienation that if of the one by means of three stages: ‘ ‘ the 1) worker becomes related with the product of its other people’s work as something it, dominates who it and it he is adverse; 2) the activity of the worker neither is under its domain, it perceives as stranger proper itself; 3) the generic or productive life of the human being only becomes half of life for the worker ‘ ‘ (one has touched of classics, p 52) the wage in the marxist conception has for purpose to only guarantee the basic subsistence of the worker, however the product it becomes inaccessible the worker for the fact of this not to have conditions financial to usufruct. 3. Fight of classrooms as product of the economic structure the marxist anthropology understands the man as to be of relations. These as already had been presented are product of the production relations that throughout history if they had shown as fight of classrooms.

The communist manifesto is initiated with affirmation of that the social classrooms had always been faced. Marx affirms that ‘ ‘ the history of all the societies that had existed until today is the history of the fight of classes’ ‘ (manifest Communist, p 45). Fight that always finished with the transformation would revolutionize of all the society or for the collapse of the classrooms in fight. It is important to perceive that this fight is not natural because human being does not come from the nature as Hobbes in leviat defended when it treated on the egoistic nature of the man. The social conflict originates from the economic structure that are marked by the antagonism between bourgeois (proprietors of the means of production) and proletariat (unprovided of ownership them means of production). The state in Hobbes had as function to guarantee the social order, already in Marx it is of it that it appears the social inaqualities.

Marx if did not worry in demonstrating if the man was by its very nature good or badly, as the example of Rousseau had made other philosophers, but, he displayed in historical way the inevitable conflict between the modern bourgeoisie and proletariat. In which this by means of the revolutionary process would destroy the bourgeoisie inaugurating a society without classrooms, putting end the social inaqualities.

It will be that we are not so blind that we only believe without the least to question so evidentes facts as this between the disputes that occurred between disciples? Voltaire does not ask for that we leave to have a religion, but that it leaves of side the fanatism, it affirms that a religion is necessary since that if it has the freedom to choose it. ‘ ‘ If the persecution against those with who we dispute was an action saint, fulfills to admit that what killed the greater of heretical it would be the biggest saint of paraso’ ‘. (CAP. XI p.67) So great is the weakness of the man, who certainly accepted to live in dogmas and superstitions of that to live without religion, in which it many times if hides for detrs. Voltaire cites this ‘ ‘ the superstition is in relation the religion, what the astrology is in relation to astronomy, the son much insensata of a very sensible mother.

These two children for much time had overwhelmd the land inteira’ ‘. (CAP. XX p.114) In fact since the molds of that time the society, so is sunk in the intolerncia, that the proper author does not see if another form not to ask for the redemption of the men through God. As much that dedicates a chapter of the book for such order, a emotive chapter call conjunct the God, where not seeing as more to ask for to the men then it appeals the God, therefore Voltaire already sees as useless to speak to the men. ‘ ‘ Worthy you to look at with mercy the decurrent errors of ours natureza’ ‘. (CAP.

XXIII p.125). For these and as much others you defend Voltaire searchs the freedom, where each one can live what it gives credit without the other of feels offended, or erroneamente it erroneamente judges that it for its you choose religious. When we read treat on the tolerance, we must see how much to the arrogance, if it made gift to torment innocent people for its beliefs and amongst all these victims the greaters had been the protestants. What it determined the death of Jean Calas, was the intolerncia feeling, therefore all the accusation left of an only direction, the crime committed for a calvinista. Treated on the tolerance it is an excellent book that sample that even so hundreds of years have if past, the men continue to kill on behalf of ‘ ‘ religio’ ‘ still thus believes that only its belief is the one that ‘ ‘ salva’ ‘ , on behalf of a God men they moor in you sweat bodies bombs and lead I obtain hundred of innocent people thus, as Jean Calas. Everything for the minimum lack of tolerance which Voltaire in such a way asked for and desired. ‘ ‘ I sow a grain that some day will be able to produce great colheita’ ‘.

The theory of the activity was developed by Leontiev (1903 – 1979) from a conception of the nature Marxist dialectic-material appraised by Vygotsky (1896-1934). The theory presents the activity human being directed toward its expression in the psychic activity, is based, in special, on two principles: ) of the configuration of the nature the human being as resultant activity of the mediation of its relations in the field of the action human being and its reality. b) the social and cultural context of the individual that develops its superior psychic activities in the process of internalizao of the relations mediated with the half exterior in which if points out inserted. Galperin (1902-1988) applied the theory of the activity detaching the importance of the external factors in gnese of the mental functions directed toward the didactic activities. The paper of the theory of the activity in the mediation of the object with its corresponding action (P.

former is observed. the activity to read results in the action of reading). Elkonin (1904-1984) formulates the development psychic, from the external factors, of the essential learning as form of internalization of the culture that develops the historical formation of the individual. Davydov (1930-1998), incorporating the boarding of its predecessors, extends the theory of the activity directed toward a theory of the desenvolvimental education, that has for target the formation of the citizen of the knowledge in ' ' pensar' '. Extending the scope of the research developed for its predecessors, Davydov affirms that the knowledge in the learning phase is the technician-scientific knowledge, therefore supported in a methodology. This methodology is based by the logical dialectic and allows that the citizen acquires the ability and ability to think by itself, exceeding the mere transmission of content. The teorizao compiled for Davydov, can be detached three points: 1) Integration between the scientific contents and the development of the thought processes.

It does not import the product in itself, its utility, and yes what it means for the society where the white consumer of the propaganda is inserted. The direction that has to acquire a vehicle, for example, that if it inserts in imaginary as the conducting one of freedom or liberator of the solides is to give sensible for ' ' mundo' ' created for the individual in complicity with the collective one that it absorbs the propaganda and it reproduces the same imaginary meanings of the ownership and use of the product. Ruiz (2003, p.59) says that ' ' … by means of the direction, transforming them of insignificant elements into loaded objects of cultural significao. The world of the human being is always a direction of mundo' '. The direction of world is a direction of justification of the social existence, to exist socially, of if feeling partner, being in coherence with the human behavior. According to Ruiz (2003, P.

67): ' ' the direction is always social. It organizes in teias and structures of meanings, in order to establish symbolic sutures that give to coherence to the action humana' '. The propaganda, either commercial or ideological it, if uses of the fear of not being of the human being, and offers false solutions so that it can feel itself being or not being for the adoption of an idea or worked product to exactly create significant images of itself in relation itself and to the other. the being if determines for the consumption, the same to be that it is manufactured by the propaganda that denies the misfortune and the failure, but that it induces the confrontation between what is and oque can be. What ' ' voc' ' she is now and that &#039 could; ' ser' ' , if she is between the felizardos or if she is between the inmates who fail for not daring more, and to consume each time more.

Bibliographical reference SPIDER; MARTINS, Maria Lcia de Arruda, Helena Maria Saucers. Filosofando. 2 edition. So Paulo: Modern, 2002 BAUDRILLARD, Jean. The Society of Consumo. So Paulo: Publishing company Editions 70, 1996 FREU, Sigmund. Beyond the beginning of the pleasure; Psychology of group and other works. Brazilian Standad edition. Volume XVIII. Rio De Janeiro: Imago, 1996 JUNG, Carl Gustav. The arqutipos and unconscious the collective one. 6 edition. Petrpolis: Voices, 2008. MORGENTHAU, H. the politics between the Nations. Brasilia: Funag/IPRI, EdUNB; So Paulo: The Official press of the State, 2003. RUIZ, C.B. The paradoxes of the imaginary one. They are Leopoldo: Editoria Unisinos, 2003. SENNETT, Richard. The culture of the new capitalism. Rio De Janeiro: Record, 2006.