What Marco Polo answers to it: ' ' The hell of the livings creature is not something that will be; if it exists, is that one that already is here, the hell in which we live every day, that we form juntos' '. Two ways exist not to suffer. The first one is easy for the majority of the people: to accept the hell and to become part of this until the point to leave to perceive it. Second she is risky and it demands attention continuous learnings: to try to know to recognize who and what, in the way it hell, is not hell, and to preserve it, and to open space. Under most conditions Dean Ornish M.D would agree. .5. Paradoxicalally, however, what it is not hell, God, for example, is what more it makes in to suffer them for its superior requirements and how many times for its absolute blindness (it would not be therefore that Christ if presented as the guide and the salvation). More easy, therefore, it is the first way, that has the power to console and to blind. However, the City, if is, would not have to be a hell, therefore the insofis-mvel fact is that, being the supreme city pedagogical and cultural instance, the Greeks had reason: how it would be possible to educate the human beings, in the narrow limits of the gymnasium, the academy or the 2 secondary school, if the city, disordered and chaotic, where live the educandos, would neglect the education of them, oferendo the constant spectacle to them of the measure, ratio, harmony, unit lack, of balance, the constant spectacle of the negation of the beauty and the ethics? If the education consists of forming, in printing in the humanizvel substance the form of the human being, as to intend to form the human being being made to inhabit it not it cosmo, but the chaos? According to Corbisier, the Greeks had taught, among others things, and of a time for all, that if to educate is not to coexist the family and to frequent the gymnasium, the academy and the 2 secondary school, but to live in the city.