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Última hora
𝐹𝑎𝑙𝑎𝑟 𝑑𝑒 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜 𝑛𝑜𝑠 𝑑𝑖𝑎𝑠 𝑞𝑢𝑒 𝑐𝑜𝑟𝑟𝑒𝑚 𝑝𝑎𝑟𝑒𝑐𝑒 𝑠𝑒𝑟 𝑒𝑥𝑒𝑟𝑐𝑖́𝑐𝑖𝑜 𝑝𝑎𝑟𝑎 𝑎𝑐𝑎𝑑𝑒́𝑚𝑖𝑐𝑜𝑠 𝑜𝑢 𝑝𝑎𝑟𝑎 𝑓𝑖𝑙𝑜́𝑠𝑜𝑓𝑜𝑠. 𝑂 𝑡𝑒𝑟𝑚𝑜 𝑎𝑐𝑎𝑟𝑟𝑒𝑡𝑎 𝑢𝑚𝑎 𝑐𝑎𝑟𝑔𝑎 𝑖𝑛𝑡𝑒𝑙𝑒𝑐𝑡𝑢𝑎𝑙 𝑞𝑢𝑒 𝑎 𝑚𝑎𝑖𝑜𝑟𝑖𝑎 𝑑𝑒𝑠𝑐𝑜𝑛𝘩𝑒𝑐𝑒 𝑒 𝑚𝑢𝑖𝑡𝑜𝑠 𝑑𝑎 𝑚𝑖𝑛𝑜𝑟𝑖𝑎 𝑟𝑒𝑠𝑡𝑎𝑛𝑡𝑒 𝑟𝑒𝑗𝑒𝑖𝑡𝑎𝑚, 𝑝𝑜𝑟 𝑑𝑒𝑠𝑐𝑜𝑛𝘩𝑒𝑐𝑖𝑚𝑒𝑛𝑡𝑜 𝑜𝑢 𝑎𝑡𝑖𝑣𝑖𝑠𝑚𝑜. 𝑁𝑎 𝑚𝑜𝑑𝑎 𝑒𝑠𝑡𝑎́ 𝑎𝑙𝑖𝑎́𝑠 𝑎 𝑐𝑟𝑖́𝑡𝑖𝑐𝑎 𝑑𝑜 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜 𝑒 𝑑𝑜 𝑠𝑒𝑢 𝑒́𝑡𝑖𝑚𝑜 𝑑𝑒𝑚𝑜𝑛𝑖́𝑎𝑐𝑜 - 𝑜 𝘩𝑢𝑚𝑎𝑛𝑜 - 𝑒𝑚 𝑛𝑜𝑚𝑒 𝑗𝑢𝑠𝑡𝑎𝑚𝑒𝑛𝑡𝑒 𝑑𝑎 𝑎𝑓𝑖𝑟𝑚𝑎𝑐̧𝑎̃𝑜 𝑑𝑜 𝑛𝑎̃𝑜 𝘩𝑢𝑚𝑎𝑛𝑜, 𝑠𝑒𝑗𝑎 𝑒𝑙𝑒 𝑜 𝑎𝑛𝑖𝑚𝑎𝑙, 𝑎 𝑛𝑎𝑡𝑢𝑟𝑒𝑧𝑎 𝑜𝑢 𝑎 𝑚𝑎́𝑞𝑢𝑖𝑛𝑎. 𝑂 𝑖𝑛𝑡𝑒𝑟𝑒𝑠𝑠𝑎𝑛𝑡𝑒 𝑒́ 𝑞𝑢𝑒 𝑜 𝑙𝑜𝑢𝑣𝑜𝑟 𝑑𝑜 𝑛𝑎̃𝑜 𝘩𝑢𝑚𝑎𝑛𝑜 𝑠𝑒 𝑓𝑎𝑧 𝑐𝑜𝑚 𝑢𝑚𝑎 𝑙𝑖𝑛𝑔𝑢𝑎𝑔𝑒𝑚 𝑞𝑢𝑒 𝑛𝑎𝑑𝑎 𝑚𝑎𝑖𝑠 𝑓𝑎𝑧 𝑑𝑜 𝑞𝑢𝑒 𝑎𝑝𝑙𝑖𝑐𝑎𝑟 𝑐𝑎𝑟𝑎𝑐𝑡𝑒𝑟𝑖́𝑠𝑡𝑖𝑐𝑎𝑠 𝘩𝑢𝑚𝑎𝑛𝑎𝑠 𝑎 𝑒𝑠𝑠𝑒𝑠 𝑜𝑢𝑡𝑟𝑜𝑠. 𝐴 𝑔𝑟𝑎𝑚𝑎́𝑡𝑖𝑐𝑎 𝑐𝘩𝑎𝑚𝑎 𝑎 𝑡𝑎𝑙 𝑎𝑡𝑜 𝑝𝑒𝑟𝑠𝑜𝑛𝑖𝑓𝑖𝑐𝑎𝑐̧𝑎̃𝑜 𝑒 𝑠𝑜𝑚𝑜𝑠 𝑑𝑖𝑎𝑟𝑖𝑎𝑚𝑒𝑛𝑡𝑒 𝑐𝑜𝑛𝑓𝑟𝑜𝑛𝑡𝑎𝑑𝑜𝑠 𝑐𝑜𝑚 𝑒𝑠𝑡𝑎 𝑔𝑒𝑠𝑡𝑎. 𝑂𝑠 𝑝𝑟𝑜𝑔𝑟𝑎𝑚𝑎𝑠 𝑒𝑙𝑒𝑖𝑡𝑜𝑟𝑎𝑖𝑠 𝑒 𝑜𝑠 𝑝𝑙𝑎𝑐𝑎𝑟𝑑𝑠 𝑑𝑎𝑠 𝑐𝑎𝑚𝑝𝑎𝑛𝘩𝑎𝑠 𝑞𝑢𝑒𝑟𝑒𝑚 "𝑑𝑎𝑟 𝑣𝑜𝑧 𝑎𝑜𝑠 𝑎𝑛𝑖𝑚𝑎𝑖𝑠, 𝑎̀𝑠 𝑝𝑒𝑠𝑠𝑜𝑎𝑠 𝑒 𝑎̀ 𝑛𝑎𝑡𝑢𝑟𝑒𝑧𝑎", 𝑎𝑜 𝑚𝑒𝑠𝑚𝑜 𝑡𝑒𝑚𝑝𝑜 𝑞𝑢𝑒 𝑐𝑙𝑎𝑚𝑎𝑚 𝑐𝑜𝑛𝑡𝑟𝑎 𝑎 𝑡𝑜𝑥𝑖𝑐𝑖𝑑𝑎𝑑𝑒 𝑑𝑜 𝑠𝑒𝑟 𝘩𝑢𝑚𝑎𝑛𝑜. 𝐽.𝑀. 𝐶𝑜𝑒𝑡𝑧𝑒𝑒 𝑛𝑜 𝑠𝑒𝑢 𝑑𝑖𝑠𝑐𝑢𝑟𝑠𝑜 𝑑𝑒 𝑎𝑐𝑒𝑖𝑡𝑎𝑐̧𝑎̃𝑜 𝑑𝑜 𝑃𝑟𝑒́𝑚𝑖𝑜 𝑁𝑜𝑏𝑒𝑙 𝑑𝑎 𝐿𝑖𝑡𝑒𝑟𝑎𝑡𝑢𝑟𝑎 𝑐𝑜𝑚𝑝𝑎𝑟𝑜𝑢 𝑎 𝑐𝑜𝑛𝑑𝑖𝑐̧𝑎̃𝑜 𝘩𝑢𝑚𝑎𝑛𝑎 𝑛𝑜 𝑡𝑒𝑚𝑝𝑜 𝑑𝑎 𝑒𝑥𝑎𝑢𝑠𝑡𝑎̃𝑜 𝑝𝑙𝑎𝑛𝑒𝑡𝑎́𝑟𝑖𝑎 𝑎̀ 𝑑𝑒 𝑢𝑚 𝑛𝑜𝑣𝑜 𝑅𝑜𝑏𝑖𝑛𝑠𝑜𝑛, 𝑠𝑜𝑧𝑖𝑛𝘩𝑜 𝑛𝑢𝑚 𝑚𝑢𝑛𝑑𝑜 𝑠𝑒𝑙𝑣𝑎𝑔𝑒𝑚, "𝑐𝑜𝑚 𝑝𝑜𝑠𝑠𝑖𝑏𝑖𝑙𝑖𝑑𝑎𝑑𝑒 𝑑𝑒 𝑝𝑒𝑟𝑒𝑐𝑒𝑟 𝑒 𝑠𝑒𝑚 𝑒𝑠𝑝𝑒𝑟𝑎𝑛𝑐̧𝑎 𝑑𝑒 𝑠𝑎𝑙𝑣𝑎𝑐̧𝑎̃𝑜".
𝑀𝑎𝑠 𝑛𝑎̃𝑜 𝑐𝘩𝑒𝑔𝑜𝑢 𝑎𝑖𝑛𝑑𝑎 𝑎 𝑢́𝑙𝑡𝑖𝑚𝑎 𝘩𝑜𝑟𝑎. 𝑀𝑎𝑙𝑔𝑟𝑎𝑑𝑜 𝑜 𝑎𝑑𝑖𝑎𝑛𝑡𝑎𝑟 𝑑𝑜 𝑟𝑒𝑙𝑜́𝑔𝑖𝑜 𝑑𝑜 𝑓𝑖𝑚 𝑑𝑜 𝑚𝑢𝑛𝑑𝑜. 𝐴 𝑐𝑟𝑖𝑠𝑒 𝑐𝑙𝑖𝑚𝑎́𝑡𝑖𝑐𝑎 𝑒 𝑎 𝑒𝑥𝑎𝑢𝑠𝑡𝑎̃𝑜 𝑑𝑜 𝑝𝑙𝑎𝑛𝑒𝑡𝑎 𝑠𝑎̃𝑜 𝑒𝑣𝑖𝑑𝑒̂𝑛𝑐𝑖𝑎𝑠 𝑒 𝑛𝑎̃𝑜 𝑚𝑒𝑟𝑜𝑠 𝑝𝑟𝑖𝑛𝑐𝑖́𝑝𝑖𝑜𝑠. 𝐷𝑜 𝑚𝑒𝑠𝑚𝑜 𝑚𝑜𝑑𝑜 𝑜 𝑟𝑒𝑠𝑝𝑒𝑖𝑡𝑜 𝑝𝑒𝑙𝑜𝑠 𝑎𝑛𝑖𝑚𝑎𝑖𝑠, 𝑝𝑒𝑙𝑜 𝑠𝑒𝑢 𝑐𝑜𝑛𝑓𝑜𝑟𝑡𝑜, 𝑐𝑜𝑛𝑠𝑡𝑖𝑡𝑢𝑒𝑚 𝑟𝑒𝑎𝑙𝑖𝑑𝑎𝑑𝑒𝑠 𝑞𝑢𝑒 𝑛𝑒𝑛𝘩𝑢𝑚𝑎 𝑠𝑜𝑐𝑖𝑒𝑑𝑎𝑑𝑒 𝑑𝑒𝑠𝑒𝑛𝑣𝑜𝑙𝑣𝑖𝑑𝑎 𝑑𝑒𝑣𝑒, 𝑒𝑚 𝑐𝑜𝑛𝑠𝑐𝑖𝑒̂𝑛𝑐𝑖𝑎, 𝑞𝑢𝑒𝑠𝑡𝑖𝑜𝑛𝑎𝑟. 𝐴𝑐𝑜𝑝𝑙𝑎𝑑𝑎 𝑎 𝑒𝑠𝑡𝑎 𝑒𝑣𝑖𝑑𝑒̂𝑛𝑐𝑖𝑎 𝑝𝑜𝑠𝑡𝑢𝑙𝑎-𝑠𝑒, 𝑐𝑜𝑛𝑡𝑢𝑑𝑜, 𝑢𝑚𝑎 𝑐𝑒𝑙𝑒𝑏𝑟𝑎𝑐̧𝑎̃𝑜 𝑑𝑜 𝑖𝑛𝑢𝑚𝑎𝑛𝑜, 𝑑𝑜 𝑝𝑜́𝑠-𝘩𝑢𝑚𝑎𝑛𝑜, 𝑓𝑢𝑛𝑑𝑎𝑑𝑎 𝑛𝑢𝑚𝑎 𝑐𝑟𝑖́𝑡𝑖𝑐𝑎 𝑟𝑎𝑑𝑖𝑐𝑎𝑙 𝑑𝑜 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜. 𝐸́ 𝑐𝑒𝑟𝑡𝑜 𝑞𝑢𝑒 𝑜 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜 𝑐𝑜𝑚𝑜 𝑑𝑜𝑢𝑡𝑟𝑖𝑛𝑎 𝑖𝑑𝑒𝑎𝑙𝑖𝑠𝑡𝑎 𝑞𝑢𝑒 𝑐𝑜𝑙𝑎 𝑜 𝑑𝑒𝑠𝑒𝑛𝑣𝑜𝑙𝑣𝑖𝑚𝑒𝑛𝑡𝑜 𝑖𝑛𝑡𝑒𝑙𝑒𝑐𝑡𝑢𝑎𝑙 𝑒 𝑒𝑠𝑡𝑒́𝑡𝑖𝑐𝑜 𝑎̀ 𝑠𝑢𝑝𝑒𝑟𝑖𝑜𝑟𝑖𝑑𝑎𝑑𝑒 𝑚𝑜𝑟𝑎𝑙 𝑓𝑜𝑖 𝑎𝑏𝑎𝑙𝑎𝑑𝑜, 𝑠𝑒𝑛𝑎̃𝑜 𝑑𝑒𝑠𝑡𝑟𝑢𝑖́𝑑𝑜, 𝑝𝑒𝑙𝑎 𝑏𝑎𝑟𝑏𝑎𝑟𝑖𝑑𝑎𝑑𝑒 𝑑𝑜 𝑠𝑒́𝑐𝑢𝑙𝑜 𝑋𝑋. 𝐶𝑜𝑚 𝐴𝑢𝑠𝑐𝘩𝑤𝑖𝑡𝑧, 𝑜 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜 𝑠𝑒𝑝𝑎𝑟𝑜𝑢-𝑠𝑒 𝑑𝑎 𝘩𝑢𝑚𝑎𝑛𝑖𝑑𝑎𝑑𝑒. 𝑀𝑎𝑠, 𝑛𝑎 𝑣𝑒𝑟𝑑𝑎𝑑𝑒, 𝑜 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜 𝑒𝑥𝑐𝑒𝑑𝑒 𝑎 𝑠𝑢𝑎 𝑎𝑝𝑟𝑜𝑝𝑟𝑖𝑎𝑐̧𝑎̃𝑜 𝑝𝑒𝑙𝑜𝑠 𝑑𝑖𝑠𝑐𝑢𝑟𝑠𝑜𝑠 𝑑𝑜 𝑡𝑒𝑚𝑝𝑜. 𝐸́ 𝑗𝑢𝑠𝑡𝑎𝑚𝑒𝑛𝑡𝑒 𝑑𝑒𝑠𝑠𝑎 𝑑𝑖𝑚𝑒𝑛𝑠𝑎̃𝑜 𝑞𝑢𝑒 𝑒𝑥𝑐𝑒𝑑𝑒 𝑜𝑠 𝑙𝑖𝑚𝑖𝑡𝑒𝑠 𝑑𝑎 𝑝𝑟𝑎́𝑡𝑖𝑐𝑎 𝑖𝑛𝑡𝑒𝑙𝑒𝑐𝑡𝑢𝑎𝑙, 𝑞𝑢𝑒 𝑣𝑒̂ 𝑜 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜 𝑐𝑜𝑚𝑜 𝑒𝑥𝑒𝑟𝑐𝑖́𝑐𝑖𝑜 𝑐𝑟𝑖́𝑡𝑖𝑐𝑜 𝑑𝑒 𝑎𝑓𝑖𝑟𝑚𝑎𝑐̧𝑎̃𝑜 𝑑𝑎 𝑑𝑖𝑔𝑛𝑖𝑑𝑎𝑑𝑒 𝑑𝑎 𝑝𝑒𝑠𝑠𝑜𝑎 𝑒𝑚 𝑑𝑖𝑎́𝑙𝑜𝑔𝑜 𝑐𝑜𝑚 𝑜 𝑚𝑢𝑛𝑑𝑜, 𝑞𝑢𝑒 𝑠𝑢𝑟𝑔𝑒 𝑎 𝑒𝑥𝑖𝑔𝑒̂𝑛𝑐𝑖𝑎 𝑑𝑒 𝑢𝑚 𝑛𝑜𝑣𝑜 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜.
𝑂 𝑛𝑜𝑣𝑜 𝘩𝑢𝑚𝑎𝑛𝑖𝑠𝑚𝑜 𝑠𝑎𝑙𝑖𝑒𝑛𝑡𝑎 𝑎 𝑐𝑒𝑛𝑡𝑟𝑎𝑙𝑖𝑑𝑎𝑑𝑒 𝑑𝑎 𝑝𝑒𝑠𝑠𝑜𝑎 𝑠𝑒𝑚 𝑎 𝑟𝑒𝑑𝑢𝑧𝑖𝑟 𝑎 𝑢𝑚 𝑒𝑠𝑠𝑒𝑛𝑐𝑖𝑎𝑙𝑖𝑠𝑚𝑜 𝑖𝑛𝑑𝑖𝑣𝑖𝑑𝑢𝑎𝑙𝑖𝑠𝑡𝑎, 𝑒𝑥𝑒𝑟𝑐𝑒-𝑠𝑒 𝑛𝑢𝑚𝑎 𝑐𝑢𝑙𝑡𝑢𝑟𝑎 𝑑𝑒 𝑑𝑖𝑎́𝑙𝑜𝑔𝑜 𝑐𝑢𝑙𝑡𝑢𝑟𝑎𝑙, 𝑛𝑎 𝑟𝑒𝑙𝑎𝑐̧𝑎̃𝑜 𝑐𝑜𝑚 𝑜 𝑝𝑙𝑎𝑛𝑒𝑡𝑎 𝑐𝑜𝑚𝑜 𝑛𝑜𝑠𝑠𝑎 𝑐𝑎𝑠𝑎 𝑐𝑜𝑚𝑢𝑚, 𝑛𝑎 𝑝𝑟𝑜𝑝𝑜𝑠𝑡𝑎 𝑑𝑒 𝑢𝑚𝑎 𝑐𝑢𝑙𝑡𝑢𝑟𝑎 𝑑𝑜 𝑎𝑐𝑜𝑙𝘩𝑖𝑚𝑒𝑛𝑡𝑜 𝑑𝑜𝑠 𝑚𝑎𝑖𝑠 𝑓𝑟𝑎́𝑔𝑒𝑖𝑠, 𝑑𝑒 𝑢𝑚𝑎 𝑒𝑐𝑜𝑛𝑜𝑚𝑖𝑎 𝑐𝑜𝑚 𝑐𝑟𝑒𝑠𝑐𝑖𝑚𝑒𝑛𝑡𝑜 𝑠𝑜𝑙𝑖𝑑𝑎́𝑟𝑖𝑜, 𝑑𝑒 𝑠𝑜𝑐𝑖𝑒𝑑𝑎𝑑𝑒𝑠 𝑞𝑢𝑒 𝑔𝑎𝑟𝑎𝑛𝑡𝑎𝑚 𝑎 𝑖𝑔𝑢𝑎𝑙𝑑𝑎𝑑𝑒 𝑑𝑒 𝑡𝑜𝑑𝑜𝑠 𝑝𝑒𝑟𝑎𝑛𝑡𝑒 𝑎 𝑙𝑒𝑖, 𝑞𝑢𝑒 𝑑𝑒𝑓𝑒𝑛𝑑𝑎𝑚 𝑜𝑠 𝑣𝑎𝑙𝑜𝑟𝑒𝑠 𝑑𝑎 𝑑𝑒𝑚𝑜𝑐𝑟𝑎𝑐𝑖𝑎. 𝑁𝑎̃𝑜 𝑟𝑒𝑑𝑢𝑧 𝑜 𝑠𝑒𝑟 𝘩𝑢𝑚𝑎𝑛𝑜 𝑎̀ 𝑎𝑛𝑖𝑚𝑎𝑙𝑖𝑑𝑎𝑑𝑒 𝑛𝑒𝑚 𝑜 𝑞𝑢𝑒𝑟 𝑠𝑢𝑏𝑠𝑡𝑖𝑡𝑢𝑖𝑟 𝑝𝑒𝑙𝑜 𝑠𝑒𝑢 𝑐𝑜𝑚𝑝𝑎𝑛𝘩𝑒𝑖𝑟𝑜 𝑎𝑛𝑖𝑚𝑎𝑙, 𝑝𝑢𝑔𝑛𝑎 𝑝𝑒𝑙𝑜 𝑑𝑖𝑟𝑒𝑖𝑡𝑜 𝑑𝑎𝑠 𝑝𝑒𝑠𝑠𝑜𝑎𝑠 𝑎̀ 𝑣𝑖𝑑𝑎 𝑑𝑖𝑔𝑛𝑎. 𝐶𝑜𝑚 𝑢𝑚 𝑜𝑙𝘩𝑎𝑟 𝑐𝑟𝑖́𝑡𝑖𝑐𝑜 𝑠𝑜𝑏𝑟𝑒 𝑜𝑠 𝑑𝑒𝑠𝑚𝑎𝑛𝑑𝑜𝑠 𝑑𝑎 𝘩𝑖𝑠𝑡𝑜́𝑟𝑖𝑎, 𝑜𝑠 𝑡𝑟𝑎𝑢𝑚𝑎𝑠 𝑒 𝑎𝑠 𝑖𝑚𝑝𝑒𝑟𝑓𝑒𝑖𝑐̧𝑜̃𝑒𝑠, 𝑚𝑎𝑠 𝑎𝑐𝑟𝑒𝑑𝑖𝑡𝑎𝑛𝑑𝑜 𝑐𝑜𝑚 𝑐𝑜𝑛𝑓𝑖𝑎𝑛𝑐̧𝑎 𝑞𝑢𝑒 𝑚𝑒𝑙𝘩𝑜𝑟 𝑒́ 𝑝𝑜𝑠𝑠𝑖́𝑣𝑒𝑙. 𝐸́ 𝑠𝑒𝑚𝑝𝑟𝑒 𝑝𝑜𝑠𝑠𝑖́𝑣𝑒𝑙.
* Reitora Universidade Católica Portuguesa
IN "DIÁRIO DE NOTÍCIAS" - 26/01/22 .
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