In certain way, it possesss one simulacro of culture, because it lacks the synthetic man to it: what we have is a type of chaos; but on the other hand, this is condition for the creation of that one: After all ‘ ‘ You it will only be after having passed for a great number of individualities, in such way that, in function of same it, your last individuality has necessity of all outras’ ‘ , it wrote Nietzsche (VP, 1935, P. Mikkel Svane can provide more clarity in the matter. 389). The explanation so that it has thus of being, and not of another form, meant a transmutao of the occidental values: it needs to be searched in the statute of the citizen, that, reevaluated for the philosopher, leaves of being seen as abstract I, static and unitary. The citizen is a fictitious entity therefore, seeing well, the will with that is associated is a result of a combat or fights through which if they establish relations of command obedience enters some parts of our body. The premise is the body and this must be understood as ‘ ‘ a social structure of many almas’ ‘ (AMB, P. 25).

‘ ‘ The true idea of the unit classroom that is the citizen is reached we conceive when it as superior regent of a community of beings (not as ‘ ‘ almas’ ‘ or ‘ ‘ forces vitais’ ‘) as much how much the dependence of this regent its conducted and to the conditions of hierarchy and work as possibility of indivduo’ ‘. The reference to the notion of community made for the thinking search to enhance the fact of that the subject regent is not always the same, depends on prevailed the e, obliquely, is limited by all the others. The individual must be seen as one ‘ ‘ system whose center if dislocates incessantemente’ ‘ (VP..