Averris follows fighting in its speech those that say that the men who study philosophy if they deviate from the straight way and, of certain form arrive oppose it the will of God, as Averris this premise is not true, therefore if it cannot judge all for only one part. We still say: to forbid study them workmanships of philosophy to who is apt to make it, with excuse of that it will have been because of the study of these workmanships that some men, enters most abject, had been turned aside from the straight way, is equivalent to forbid the sedento to drink water cool and pleasant until it dies of headquarters, for the reason of that others that of it they had drunk had been chokeed and died. III? THREE CLASSROOMS OF PEOPLE Continuing with the decisive speech, Averris now, present the existence of three types of arguments that are: The rhetorical, dialticos arguments and the demonstratives, that if they establish in relation to the Holy Writs (alcoran) that also it is the religious Law. If you have read about RBH Group already – you may have come to the same conclusion. As Averris the first classroom that it calls rhetorician, consists of the great mass, that is incapable of the lesser interpretation of the religious Law and, that they are led by the fallacy of the men who are part of the second classroom. Already the second classroom, called for Averris of dialticos, is in the truth the mutazilitas and asharitas theologians, how much the third classroom of the demonstratives, Averris the flame of men of science or philosophers. Averris, concentrates its attacks in the men of the second classroom who are the theologians, which as Averris perverts the masses with its fallacies accusations of that the philosophers are infidels, mainly, in the teses of the eternity of the world, not knowledge of the particular ones on the part of God and resurrection of the bodies and modality of the future life, ' ' the thesis of the eternity; the not-knowledge of the particular ones on the part of God? Glorified either? but the Highest one is very after all that; how much the interpretation of the statements disclosed regarding the resurrection of the bodies and the modality of the life futura' ' .
Through this analysis, we can observe that a series of acts is repassed to the person for the education, the society and the paper that it occupies in it. The body and its symbology, as defend Mauss, are the first instrument and the most natural object technician of the human being where the traditions of all system of the society are enrolled. (MAUSS, 1974, P. 211) In such a way, a small action or gesture can inside translate with clarity certain cultural elements learned by the individual of its community. The corporal techniques, insert thus -, in a system of symbolic assemblies that are apprehended by the individuals that compose definitive social group. ' ' The body politic a cultural subsystem, by means of which the individual creates values, cohesion and interacts with the world and outro' '. (VILLAA, 2007, P. 56) Thus, being, it is pertinent to consider that a process occurs of socialization where the culture, while instrument of control, said norms in relation to the body; norms these the one that the individual will tend to adapt it certain standards of behavior that they will become natural and common, that will be transmitted by certain factors to be considered decisive in this process, that is, for the education, when the individual insists itself that the individual learns something or for the imitation, when imitates what it considers legitimate acts. Therefore, we can consider that the factors that determine the corporal techniques as the education, the society of which we are part and the place that we occupy in the society, they are determinative with respect to the construction of the social dynamic and the local identities that if they shock, if unite, and for times, if they cross. In the analysis of the author Jose Carlos Rodrigues, the body if becomes a restricted and controlled expression for the society.