In these spaces it is demarcated what she interests this ideology and mainly it will have to be represented. In the measure where the time and the society if modify, the objects of this kept out of society culture then start if to integrate to the physical spaces of museums. However, one more time they will be acquired, selected from the agreement of a classroom that observes these representations with atrelada type of critical to ' ' civilized/primitive, erudite/popular ' ' that they express clearly the effective ideals in the society. It remembers that studies on Museologia and Patrimnio, over all for the optics of History and the Anthropology, concentrating its studies in historical and etnogrficos museums and are associates the occured transformations in these you discipline in finishes decade. In the first one, the questionings of description-social and economic nature, beyond the configuration of a partner-cultural and politician-cultural history beyond the magnifying of the research sources of what they consider ' effectively; ' material histrico' '.
In the Anthropology it takes in them to auto-reflection process that is gifts in such a way in the texts how much in the spaces of the museums. These studies of collections, museums and patrimony are seen by the author as propeller of the aspirations and claims of the nationalistic, ethnic or religious movements in defense of what it is known to it as identity and memory. From there, still in 70 years the desire of necessity to repatriate the memory that are spread by the occidental museums. In ' ' Museus and Muselogos' ' , the author together explains that with professionals of the Museologia? for it looked for with the intention to understand the way, the day the day of the profession, the existing trajectory and links I publish with it, State and other sources of financing, at last, with the all that interacts with the area.
‘ ‘ Start to occupy me of second: the defense of the right constitutes a duty stops with comunidade.’ ‘ (p.58). All need to contribute for justice and the right, therefore in a society the judge is not alone he polices or it, that they fight for the right. The fight for the right if does not arrest to the one only individual, it exceeds this limitation, reaching all that constitute a nation. The justice feeling must be strong and abundant in each one, thus joining forces to constitute a tree of strong roots, to be firm in great storms. In the workmanship, the Roman law is cited as used source to use the laws in the current days, bringing the certain punishment for the crime, showing that the thief I not only wounded the stolen person, but also a set of laws dictated for the State, comparing the objective antijuricidade that only said the restitution of the obligation object, and the subjective one that they require punishment by what was committed, demanding punishment to satisfy the justice feeling and a form of intimidation for other. To summarize, I will say that the characteristic specifies of history of the content of the modern Roman law inhabits in the singular predominance, but until certain point determined for the circumstances, of the simple erudio on the factors that usually determine the evolution and the configuration of the right: the national feeling, the practical one, the legislation.
(p.85) the reply of the materialism it has been the interest, bringing great shunting lines in the jurisprudence, summarizing in injustices. As example a person who confirms a reserve in a hotel and is I banish from the place, a simple indemnity in money, will not cover the constaint of this person. To finish the workmanship, Ihering left well clearly that it is the ethics that disclose the essence of the right, not condemning of form some the fight for the right, but pointing as the right of the individual and society, ‘ ‘ … whenever gifts are found the conditions displayed in this trabalho.’ ‘ (p.94), repeating another time, it shows the importance on the fight and what it represents, ‘ ‘ The fight represents the external work of the right. Without fight it does not have right, in the same way that without work it does not have property. … At the moment where the right resigns to the fight, it renounces itself mesmo.