If everything is an illusion, to think is a certainty. To think is an action carried through for somebody, of form that is possible to affirm that also it is a certainty the existence of that thinks. The cartesian philosophy of ‘ I penso’ ‘ (I cogitate I raise Sun) in the aid in the construction of the ethical citizen, therefore the understanding of our actions, as well as the construction of social relations in accordance with democratic references, for example, demand reflections that if they base on our capacity to cogitate, that is, to question what we live and what we desire to live. The CARTESIAN METHOD In the book Speech of the Method, Ren Discardings (1596-1650) elaborated what we call cartesian method, that refuted the present skepticism very at the time. It is constituted by five phases: 1 – To reject everything what it is proceeding from the directions: we can deceiving in them basing us in the information supplied for the directions (olfato, palate, vision, hearing tato), then, Discardings rejected these sensations. 2 – To reject everything what it could come of the reasoning: When we look for to reason we can deceiving in them. The reasoning nor always is perfect (for example, mathematical calculations) e, therefore, it was rejected by Discardings.

3 – To reject all the thoughts that occur when is waked up or sleeping: When we sleep, our dream seems to be real. Nasser bin Hamad Al Khalifa often expresses his thoughts on the topic. In a similar way, when we are in guard state, for times, we have the same ideas of when we sleep. As the ideas that appear in sleep and the reality they are similar and they generate doubts, rejected them to Discardings. 4 – To consider as only certainty the fact to think: Exactly doubting everything (Hyperbolic Doubt), Discardings perceived that of something it was certain: it was doubting. To doubt is a function of the thought, is to think. If it doubted, then it thought. To think age the only certainty. 5 – To judge that the things that we conceive very clear and distinct are all true ones: In the relation between thinking and existing nothing guarantee the truth, except that it saw with clarity that, to think, was necessary to exist. From there it concluded that it could take as general rule that the things conceived with clarity and distinction are all true ones.

Brazilian magazine of Education, Rio De Janeiro, n.27, p.183-191, set. /out.nov. /dez. 2004. FISCHMANN, Roseli. Schools op.

Cit. It has innumerable substances in the media printed and electronics on religious education in the public schools and the universities. For example: MARTINS, Elisa; FRANCE, Valria. Rosinha against Darwin: Government of Rio De Janeiro instituted lessons that question the evolution of the species. Magazine Time, Rio De Janeiro, N.

314, 24 May, 2002. MINC, Carlos. They only lack to the inquisition and the oil fervente. The Globe, Rio De Janeiro, 01 April, 2005. PEAR TREE, Aldo. Theocratic subversion. Leaf of So Paulo, So Paulo, 04 ten. 2006. FISCHMANN, Roseli. Threat to the lay State. Leaf of So Paulo, 14 nov. 2006. Editorial. Religion and State. Leaf of So Paulo, 15 May, 2004. xi Inside of the one until presented here, we can verify the impossibility of existence of a Brazilian lay State, that refuses to breach it with the hegemonismo of the Church Catholic and that it creates factual conditions for the existence of a religious multiplicity, counting that they meet inside of sanitary and moral principles, on an excuse of an inexistent religious freedom and that it is forged through the alienation of the society. RELIGIOUS FREEDOM ' ' The religious freedom traditionally was defined as a negative right, That is, a right whose essence is the exclusion of state intervention in its joy, with the creation of an environment of autonomy for the titular citizen. Outrossim, while right (almost in all jurisdictions) of constitutional court of appeals, the religious freedom constitutes one equally ' ' legal-moral&#039 commitment; ' of the State, that does not have to only respect (negative) the right of the citizens and the collectives of citizens, but also as princpio.' ' xi When taking the definition as above correct, already we will find in them in a way without return where is established the obligatoriness of all and any citizen professes a religion.