Elvis World Wide

In the logic of the consumption society the leisure has been rank as the promise of the great cultural industry in which its mercadorizao has moved away the leisure as a social right. such merchandise has if approached as well as the others, of practical of consumption In moving the relations human beings, these start to transit, together, as the merchandises, for ' ' society of descarte' '. That is, the discarding of produced goods is observed; the discarding of the values, the steady, at last the search of forms most immediate and tangible styles of life, relationships of relation human being, and, with this, of forms of search of the pleasure in which the other is alone of ticket. In this perspective, the leisure passes to be conceived, therefore, as a mere entertainment, promoting the alienator distraction to escape of the tdio and to kill the time. (WERNECK, 2000).

The artificializao of the processes of relation between the people, at the leisure moments, as lan-houses, has moved away people of the personal contact between same they and the nature. To each day new necessities are generated by the market marketing and, with them new requirements are imposed culturally. The people adentram in a process of alienator consumption in which they do not perceive plus its real necessities, but the necessities produced for others. On the basis of this exposition, we understand that this implies to think the leisure, in a contraposition perspective, while space of creation of the playful manifestations. The leisure in fact represents the rest of the daily one, but it does not have that to imply at a moment to stop to think. The leisure in an ample perspective has to accumulate of stocks the rest and the human development from the freedom aspects, autonomy, creativity and pleasure. in this line that we agree to authors of leisure area as Marcellino (2006), of that the practical ones of leisure have to represent spaces of cultural production, on the basis of the cultural interests of the leisure, in which the people can feel active in the process.

It is a wheel that traps us. We do not know how, because we do not stop to think about the way we live. The speed of how everything happens, so no we know it and into an inertia that makes it work on its own this gear, which is very difficult to escape. Somehow a Power, as Foucault would say, is built, and we are building from within, so that we get caught in it. And not only repressive, but it produces, but not only consumption, but hurry. a Thus, while public goods are privatized, we are not citizens to become customers, both products, as political parties or cultural events. For lack of time affects our communication with the world and our way of being. Time is also built and their experience today has much to do with technique.

In "Being and Time" Martin Heidegger discusses this topic. When he reflects about the time begins to emerge as a social problem. Today we live in full swing. For this reason, their words become very topical. For the existentialist philosopher "being is time, as the sense of being in time." And it relates to art, which, he says, is nothing technical, but makes it happen without a debate, without a thought.

The result is the subordination of the individual to the technique, which is the setting the pace of life. Think we are now at the dawn of a new social dimension. We can realize the phenomenon of the rush, but the great debate on scientific developments take place without political expression, without being able to place their results from the social and political thought. Issues like cloning, GM agriculture, or new forms of energy must be known and reasoning development. For Heidegger time is presented to consciousness as empty intuition, so time is shown. There comes a time when the time function takes possession of being. It's like a racehorse, there comes a time when the animal loses its meaning, to run as its own and becomes a commodity, an object. In the same way modern people lose the ability to be subjects, and we became objects of an economic world dominated and defined us. The cure for this situation may resemble what the philosopher to whom we referred calls "seasonal temporality, in a phenomenological sense, which means that the struggle for freedom and exercise should be accompanied by a deeper and necessary which is to be free In this process becomes highly illustrated the capacity to become aware of our time and control our pace, before we continue to dominate us, from which comes the ena become objects of a global market, being gears of a moving production to consumption gives us so that we transformed into objects of the economy, just as fans are of their religious or political ideologies. How would the Bushmen of Africa: "you have watches, we time." Writer. With essays on economics in relation to the Basic Income. He has written plays and stories of great originality.

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