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Solidarity is a universal moral worth and it constitutes one of more complete and necessary moral values in integral education of human beings with implications, in morals, the right, the economy, the education, the policy and the sociology among knowledge's another branches. The present study centers its attention in its epistemological basics, he systematizes the philosophical modern thought's the basic elements, the Catholic Church's social doctrine and Marxist philosophy. One has in account the length on the way to solidarity and the solidary, his history and evolution in the enrichment of his significance and on the manner to display his notion in individual and social life of subjects. His education from focus historic cultural, the one that provides scientific developmental basics of educational processes. [ABSTRACT FROM AUTHOR]

The paper outlines a phenomenological description of the meaning and moral significance of vulnerability. Such a description begins with a negative characterization in accordance with the contributions to the phenomenology of the body found in the works of Edmund Husserl and Ludwig Landgrebe, to advance at a later stage to the phenomenological characterization of the notion of the individuation of harm in relation to what Heidegger calls "the harmful" in his description of the affective disposition of fear. The exposure to harm that reveals the anticipatory understanding of fear in relation to the harmful, not explicitly thematized by Heidegger, is what we refer to here, in a broad sense as vulnerability. In the second moment I will present a positive characterization of vulnerability in relation to two levels of the formation of axiological meaningfulness. As we shall see, vulnerability, including bodily vulnerability, points to an understanding of exposure to being wounded as a guideline to follow in the reconstruction of axiological meaning revealed through affective life, in accordance with Husserl's programmatic indications. In this sense, it is necessary to refer more specifically to the place of trust, and its essential relationship with vulnerability, in the formation of the meaning of values, in particular, of moral value. [ABSTRACT FROM AUTHOR]

In this article, we analyze how the military authorities built and tried to impose the moral value of "sacrifice" among the conscripts sent to the Operation Independence. We wonder how was the moral code that sought to guide and condition the praxis of the soldiers built? Through which metaphors, institutional mandates, meanings and practices were the moral value of "sacrifice" encouraged? How was this emotional and moral legitimacy produced so that the soldiers were willing to give their lives in a context of political repression? To this end, we revisit some classics of anthropological theory on sacrifice, gift and debt, particularly Marcel Mauss, Henri Hubert as well as the rereading on them proposed by maurice Godelier (1998). [ABSTRACT FROM AUTHOR]