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It is exactly there that deferred payment the danger. In the race behind the atuarial goal, many foundations lose the hand and finish whatever the cost choosing the biggest return, without thinking about the long stated period. ' ' The search for investment in credit, for example, is well bigger and the appetite is of short term. This makes at any cost with that emissions badly structuralized are made. The strategy, in contrast, must be focada in a bigger stated period. It is necessary time if to mount a deep one of credit.

when we speak in long stated period, we speak of one year for frente' ' , it points Lovisotto. Alert it still for the risk of allocation in new classrooms of asset quickly. ' ' If ano&#039 cannot pass of 0% for 10% the exposition in a new classroom of asset in one; ' , it says. About 23% of the wallet of investments of the foundations they are placed in private credit currently, in accordance with the director of the RiskOffice.Rabbat adds that it has credit mandates ' ' much bons' ' in the market, that pays of 105% the 107% of the CDI, but that ' ' nobody quer' '. ' ' It has people looking for mandates that pay of 140% the 150% of the CDI' ' , it affirms. ' ' To take off the delay, the pension funds are looking at for the box of the credit as an investment for return in short term, and this is one erro' ' , complete Ricardo Saucers, partner of the PR& . The Rabbat still detaches the necessity of the foundations to start to invest in private headings of debt, on account of the reduction of the availability of papers public, but stand out, one more time, that this cannot be made waiting resulted of the night for the day.

The 7 last Words of Christ In this article, desire to focus the 7 last words of Christ, in the Calvrio, before its death. Let us see: ' ' Father, pardons to them, therefore they do not know what fazem' ' (Lucas 23,34). In the height of the suffering, Christ does not lose the dimension of the fragility of the human being and begs the pardon pra ours blames. Its blood spilled in the cross becomes in them clean to come back to the paternal house. But we are also capable to pardon to we ourselves and the others? When we pray: ' ' You pardon us, as well as perdoamos' ' , we know what we ask for? We accept unconditionally as we are and we respect in them? Who does not pardon itself exactly does not pardon to nobody more.

Who not if accepted not accepted to the others. Therefore for this he is necessary that if it recognizes the proper difficulties and limitations, strengtheing itself to correct itself. E, of this same form, to always act with the others. ' ' In I say you to truth: today you will be with me in the Paraso' ' (Lc.23.43). Feeling pains, the crucificado man to the side of Jesus did not insult it as excessively.

In contrast, it asked for and it received its unconditional and immediate pardon. Christ did not promise the paradise to it stops later. Neither he spoke to it of new lives or reincarnations. ' ' Today mesmo' ' – Jesus affirmed! how many of us we discredit in this divine mercy, believing that only our effort, in this and other lives, will become in them worthy to come back to the Father. ' ' Woman, here it is there your son. Son here it is there your Mother! ' ' (Jo.19.27). In these last words of Jesus being in the cross, ' ' Ele' ' it evidenced that its bond with Maria had locked up, because the part human being, the material party of Jesus Christ which Maria had developed in its womb, had been deceased in alive sacrifice for remission of the sins of many.

In high school I was not a pupil of good conduct, negative quality that we shared many at that time, but in my case and many others – were neutralized with high scores. He was in the fourth year, at the time of accounting, a boring subject, but the teacher made it unbearable. I remember that as a response to one of those detours of the conduct, the educator said to a companion: would have to return to Sarmiento because you take out the hand slap anyone never I forget this phrase, as well as the Professor of mathematics that at first year tapped with hit me because I talked too much. But perhaps it was better that the expulsion of the points system, that if sumabas twenty-five let you out. Reprimands were called, and that similar becomes the method of Sastre, according to Papyri found. Since I started elementary school, I hated the portraits of the San Juan, as war with the mirror says Galeano, made me laugh about the student who never lacked class, because I either missed class, say that I was more fun to annoy at the school that make me the rat or how to tell in Spain, the rabona. Then coming of the child that I was reading in the light of the candle, in jest we wondered if he didn’t pay the light, then we gave account even Edison was born. He simply read in the light of the candle because there was another way to do it at night, but now I wonder do not why studying day? The hymn also made us laugh, I remember in elementary school, when we arrived at the part that says glory and smell so coreabamos us – tentabamos us. When I was growing up, the big – almost in secret – disseminated us some news about Sarmiento, so different to what they had taught us, I started to investigate on that character, since I sat for the first time at a desk, he was under suspicion.

In this direction, when pomes the eyes in its History and it we take foot, we fascinate ourselves, our feelings as our reason is seduced same to the default, and in such a way, that what Freud said on Paris the first mind in relation to the city comes them it Greek and, only later Paris or to another city any. That is, the following phrase of Freud: ' ' Also Paris, per many years, it are object of my desires; the feeling of happiness with that I put the foot, for the first time, in the streets, seemed a guarantee of that other desires would be realizados' '. The city Greek, therefore, if presents thus, as ' ' model par excellence, origin and paradigma' ' , not as an image of the thought, but as an image of the unconscious one, the desire, with its layers superece of fishes, its tracks and ruins, its skeletons and ghosts. That is, in its material structure, the city (the Greek, but also ours) would not have to be a chaotic accumulation of houses and buildings, of streets and squares, but a set ideally commanded, whose streets would confluiriam for the main squares, where if would raise the great buildings destined to the religious cult and the exercise of the power politician. The city Greek is, therefore, ' ' model par excellence, the origin and the paradigm, of democra-cia' ' , therefore our utopias are old and routes, our hopes are vain and aborted and Greece it is the mirage and the fantasmagoria of ours modern and liquid subjective city. Exactly because, as the beautiful analysis of Walter Benjamin, if the man inhabits a real city, it he is, at the same time, inhabited for a dream city, that is, as Peter the PAL Pelbart observes, ' ' The onrica reality sends to the collective dream here, to the dream of the collective one, the desire of the collective body, its aborted utopias and hopes, the mirages and fantasmagorias assediam that it.