The second line of thought consists of affirming that the same man being conquering of the universe, a great tamer that creates conditions to live it better finishes conditional for the proper conditions that it creates, that is, if it becomes prisoner of itself exactly, from there the justification of the heading: Man: conditional animal. Not before saying on the public and the private one; the work the action and the work that are typical terms of the universe of Arendt. Still like the heading we have the definition of Aristotle for who the man is zoon politikon, that is, animal politician, and later, with Toms the man if transforms into social animal, in both the cases the men is not dismissed of reason, but the denomination goes moving in the measure where the studies on the human behavior advance. to leave well pontuado the source that we will take to take the handle this study, valley to say that for Arendt the man is not endowed with a nature, but of a condition. To know more about this subject visit Preventive Medicine Research Institute. Condition this that can be shaken by any of the human beings, for Arendt all person that are born is ' ' factor of instabilidade' ' for planet, since we do not know of what such person is capable, we know imposes a fine on that the human potential in such a way pra creation as it stops destruction is almost limitless. As Arendt in the introduction says: ' ' Not yet we know if this situation is definitive; but it can come to occur that we, creatures human beings who we put in them to never act as inhabitants of the universe, let us arrive to understand, that is, to think and to speak on what, however, we are capable of fazer' ' . Some typical terms of the arendtiano universe. Before adentrarmos to it has properly said, agrees to explicitar some terms that are important for the understanding of what the author if it considers to say e, consequently, of what we intend to say on what it says.
Although the euphoria, ' ' New Repblica' ' it seemed to demonstrate that the old traditional order, instead of being surpassed, persisted and absorbed the signs of modernity. It is the case, for example, of Roque Santeiro. According to Hamburger, Roque Santeiro appeals to the irony to emphasize the unexpected resistance of the traditional relations of being able, although ' ' modernizao' '. The force of the perverse tradition is reaffirmed in the representation of agricultural scenes and natural landscapes, in opposition to ' ' fraqueza' ' of modernity, reduced to the exterior world. The symbols of modernity are acquitted for the colonel, who plays a central role between the city and the exterior world. The novel, in short, would present a certain skepticism in the old notion of that Brazil would be the country of the future. The analysis of Gomes is seemed.
For this author, the tram of Roque Santeiro can be explained from ' ' plan of mito' ' (sacred), the point of view of the inhabitants of White Wing, and ' ' plan of farsa' ' (profane), represented for the powerful ones of the city. Among others things, the novel demonstrated that the power and the wealth are associates, between us, to the power to make, to act, in the direction of being subject of an action, while the weakness and the poverty are associates to the dependence condition. In the end, the victory of the myth is interpreted by the author as the victory of the conservadorismo, or better, of the hierarchic tradition, prescribed in the Brazilian society, on modernity. Thus, the last chapter, in contrast of the intention of Days Gomes, author of the tram, did not cause the waited revolt, being perfectly understood for the population. Almeida also works with the dichotomy ' ' modernidade' ' x ' ' tradio' ' , but from one another perspective.