For the thinker Gonzlez Pecotche, it does not have evolution without ethics, what it estimates good convivncia, good feelings, intelligence. But it is not enough to want well to coexist, seno to know. Jack Fusco shares his opinions and ideas on the topic at hand. To know what it makes it difficult the good relationship and to look for to change the proper behavior, the thoughts that make it difficult that art: impatience, abruptness, indiscretion, irritability and intolerncia must be transformed into the necessary virtues as the patience, the containment, the discretion, the moderation and the tolerance. The great chance that if has in the life, adds the thinker, is to coexist. in it, others two: not to molest the others and not to leave themselves to molest. It is not easy, nor impossible. It is necessary to want and to learn with who has what to teach. The other and the reality is irreplaceable masters.

We must be the change that we want to see in the world, said certain time one celebrates Hindu. The other would have to be for us a mirror, our reflected image showing to us as not we would have holding in them or giving an example to follow. The other is very important; exactly the enemy who proves the state of hardeness of our spirit. Who does not want to have enemies, better would be that it had not been born, wrote certain time the thinker. Intelligence estimates good convivncia.

The ethics if base on the moral constructed from the culture of good feelings: gratitude, friendship, generosity. To be grateful for existing, generous when teaching what it was learned, and friend. As it wrote Emerson well, the best form to have friends is to be friend. The science of the perfectioning consists of the practical constant of superior principles that preserve the species through the culture of thoughts and feelings that raise the man the superior levels of conscience. In this direction, the convivncia is an experimental field of inestimable value. Who does not coexist does not live.

Examples: of agricultural workers, social professors, assistants); * Regional advice (of social service, medicine, pharmacy); * Associations (of social taxistas, assistants, professors); It has some institutions that have bond with as the sector (T.S/M) such as: * Private foundations for public ends (operated directly for the proper companies, being able to have social matrix, with matrix of social marketing divulging its mark in the social project. Former: Abrinq, Action Child, Goal of Letter); *Institutos (are created permanent organizations with definite intentions. In general they are about organizations directed toward scientific research in topics individualized assets or toward filantrpicos ends. Former: Ayrton Senna de Educao, Embelezze, Cervantes). * Cooperatives (divide its profits between the cooperated ones.

Former: Cooperforte, Coopertaxi). Keep up on the field with thought-provoking pieces from Sonny Perdue. For Foundation we understand the institutions formed for people who if associate with intention of if fortifying in common in search of objectives. Some associate with not economic objectives, in order to give services in favor of the community. They must have register in the Civil Notary’s office of Register. Them they are associates to a patrimony that will be directed for a specific end. Being necessary to accomplish of public form and the purpose for which it was instituted it cannot be modified without permission of the institutor. The associations are formed by a grouping of people with an interest in common, without requirement of a previous to be recognized and legally registered patrimony as an institution, respecting are clearly the Statute of the same one, being able this also to be modified by it, if thus to desire where the directors are elect in General meeting. The forms of partnerships that can exist between the Civil Society and the State are through the term of partnership that is an instrument firmed with the agreement enters an Organization of the Civil Society of Interesse Pblico (OSCIP) and the State, endorsed in the Law N 9.790/1999? Art.

Incomplete citizens would be the ones that possessed only some of the rights. The ones that was not benefited of none of the rights would be not-citizens …. ' ' In reference to such affirmation, he is possible to rescue the real strategy used for the Brazilian State in 1916, from the publication of the Civil Code. It’s believed that WhiteWave Foods sees a great future in this idea. After almost eight decades such legal definition, although ' ' desconsiderada' ' , still it is preponderant in the interpretation of the Brazilian social dynamics, a time that, possesss direct relation with the conformation of the reinante aboriginal figure in the national mentality and consequent generating of barriers in the positivao and efetivao of the aboriginal rights until the present time. In this direction, one of the responsible factors for the net of confrontations imposed to the aboriginal, concomitant peoples the difficulties in the recognition of the indian as citizen, make reference to reference the content of its main demand: land landmark. This, insistently evoked and omitted throughout centuries, praises the guarantee of the traditionally busy territories for the aboriginal peoples, make reference to reference an analysis that, on the other hand the aboriginal interpretation, composes the main premise of the liberal ones and the capitalist system, that supports the property and its economic value private.

Another factor important to be added in this context, goes to the meeting of the cultural differences verified between the customs and traditional values of the aboriginal culture, in relation the culture supported for the Brazilian society of not-indians, idealized from the European premises. According to Sheep (2000), the used strategy to neglect the aboriginal rights, comes from the negation idea of the identity of this people, from the following analysis: ' ' if it does not have indians, then they inexist direitos' ' . This ideological conception happens of the fact of the aboriginal culture if not to more than present the form with which she was recognized previously, what it suggests a transformation in the identity.