The book of Edward Palmer Thompson (1924-1993) intitled ' ' Customs in common. Studies On the Popular Culture Tradicional' ' (Company of the Letters, So Paulo, 2005) it is enters the main workmanships of this English historian whose production finds a rich dialogue enters the marxist vision of history and the boardings that look the cultural value in the practical one of the historical agents. A conciliation had for many as impossible and that one reveals fully carried through in this book. In the introduction, Thompson argues that with the advent of the Capitalism it had one accented cultural split between classrooms. ' ' folclore' ' it enters in scene as the had culture as inferior of the plebeian classroom in the vision of world of the patrician classroom. Thus, front to this prejudiced picture, Thompson consider the idea of ' ' costume' ' as practical alive adopted for the peasants front to the reality who had found with the advent of the Capitalism in century XVIII. The custom is presented as practical old and constantly rethink therefore they are part of the reality, are customs the enclosure for bullfighting in which the peasants act in the daily one. As the customs were formed amongst those peasants in a reality daily pay-capitalist, such customs if had shocked with the new values of the disciplined work of the environment manufacter which many of those peasants who migraram of the field for the city in job search had found.
These different mentalities, agricultural and urban, had led to a pensvel conflict in level of classrooms. Culture and customs are malleable to the dialogues Inter-classrooms and intra-classrooms leading to a permanent balance and remodelamento of the formation of habitus. The plebeian culture by itself operates its ethics and its action of constant and changeable form inside of the proper classroom. The tradition that defended those plebeians by means of its customs took the revolt movements a time that those values pautados in the customs were disrespected in the new industrial reality.
Then we see the conception of Man (and society) from a eurocntrica vision and, at the same time, racist. If the West has evolved, its state of superiority turns into better the western Men. The case of in Stroll by London is similar, no longer studies cultural other, but the other another one in the same culture. No longer speech of evolution neither progress, but with illustrated airs the more, is the terms of Freedom, Justice and Equality the first ideals that leave to shine to the arena, but focusing directly to the women. No longer we see a conception of Man, but a conception of sorts, Man and Woman by separated, making distinctions, as the woman has been dominated, despised and censured; thus vindicating the woman. The innovator of Flora for the time was his conception of woman, who thanks to her qualities that are to him own, can play an important roll in the social progress in France like abroad.
It is conscious that she cannot make competition with the men in the dominion of science, but she can in recovery contribute to the progress of the society concerning the customs and to the moral. By this same conception, Tristn will put everything in its work to make leave to the woman of its condition of pariah and for making participate it in the active life in the evolution of the society. It would be possible to be said that the conception of man (generally) for Flora starts off of the .feminism illustrated, because from the sort study, fights by the vindication of the woman (in specific, also of the working and foreign woman) starting off of the premise of a political project where they only can articulate from the idea that all the human beings we are born free, equal and with the same rights, and of equal way as much men as well-educated women good, jointly can work to the benefit of the social evolution.
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