Albert Camus Society
The stigma left of being corporeal to become semantic. A intentionally time the penalty of death of soul, through psicodiagnstico favorable, society organized ritual of judgment, whose intention was so alone to get the confession of the witch, for after that burning it, gesture with that the society imagined to banish the cause from that sleet, of that flooding etc. With the creation of the institution of the hospices the society imagined to get rid itself of plagues by means of the step to jail all the agents of bother as drunk, prostitutes, vagabonds and mainly the histricas, the great successors of the witches as carrying of stigma. If you have additional questions, you may want to visit Randall Rothenberg. Was as soon as inherits of our ancestor the necessity to keep the figure of a cause obtusa or a culprit for things that continue inexplicable or inadmissible for the thick one of the population. People such as John Smith would likely agree. It is alone for this small historical accident that the current icon of the stigma fashionable is not farmacus, nor the witch, but the insane, the insane person, the mental sick person, the psychopath, the esquizofrnico. As they had demonstrated of skillful form Michel Foucault and Thomaz Szasz this it is the small history of as very old crendices move of clothes to keep deceit, the same lack of evolution the same.
The Romans already knew that nomina mutantur, numina manent, that is, the names are changed, remain deuses. Or as it defines Albert Camus ' ' when the slaves were algemados with iron easily perceived the fetters. When the metal was substituted by semantic chains becomes more difficult to perceive the existence of algemas.' ' as such handcuffs is not characteristic of the estigmatizado one, but a quality of the society that creates bode expiatrio, as it defines Sheff preciously, the way as such stigmata are attributed is entirely random and contradictory, being able to incriminate or to defend.