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European Man

E more, is knowing that it can choose until the queesto living as other men. Such things bring to tona the nonsense against anatureza that are the laws that foresee the allegiance conjugal as only posturaadmissvel in the marriage as if the man was who determined the suaspaixes. As in the case of stories of Madame Reymer and the others. Therefore, sepode not to say that they are good or bad. The seremsatisfeitas are only necessities.

When the chaplain and ochefe of the Taiti had dialogued, ' ' Oru' ' , on what it occurs. which was not asurpresa of the head when knowing of prohibitions of such practical and the fact of all to apraticarem secretely, however, assuming what they did not practise. It discovers oHomem European as a dilacerado man enters three codes of laws, one civilian, assured for the State, another religious one, and another one the natural law more than chefepraticava that it close. Therefore, the European Man is not nor nemreligioso man, nor citizen, therefore he inflicts all the laws, only assumindopublicamente. is the cause of mazelas here developed dassociedades more, so radically denounced for cynical, the sendoimpossvel one to be virtuous for following such codes. thus the Man if becomes comoque one cravo executing disjointed and disharmonous melodies. to paracompensar its mazelas delivers excesses to it of all the forms. Avarice, would patifaria, glutonarias, etc, therefore, such contradiction of codes occurs in muitasreas. Carrying, such laws do not restrict only the happiness in the sexual aspect, but also oacesso to the comforts that a small group possesss in majestical scale and oSobrinho of Rameau in the opposing base. Although such moral nonsenses and sociaisDiderot do not nail no violent reaction as it says in the end of the Supplement: we quedevemos to be as the chaplain ' ' monge in France and savage in the Taiti' ' (DIDEROT, 1979 p.349), however we must always denounce asinjustias.

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