The land of the fertility emerges in the battlefield, making to arise for the proper speech its proper negation, the against-speech, its fragility is displayed in the auto-affirmation anxiety, renegando what it corrodes its foundations, using the excluded one from peripheral form, since it cannot be desvencilhar completely without destroying itself proper. The historical citizen, perceives in the language contemporary its proper dilution, in a desconstrutivista logic that escapes to the semantic or dialtico enclausuramento, in the words of Michel Foucault, ‘ ‘ dialectic? it is a way to prevent the random and open reality of this inteligibilidade reducing it the hegeliano skeleton; e? semiologia? it is a way to prevent its violent, bloody and mortal character, reducing it the form calmed and platonic of the language and it dilogo.’ ‘ (FOUCAULT, 1979: 5) Ahead of the literary art, the citizen-description perceives the volatile character of a historicizante position, fitting to the coetneos, to think about transubstanciar such humanistic, conscientious fields of the implicit desumanizao when perscrutar this fenomenologia, with its exterior to the perceived one or, tacitly still thus perceivable proper possibilities, heideggerianamente speaking, ‘ ‘ the being alone is sendo’ ‘. Literature if became vital a espitemologia of History, making possible to the historical direction a critical a itself exactly, that it has exactly taken the-historical perceptions, therefore the ghosts of the historicidade needs to be faced, to leave the mythical-dogmtico field and to arrive in port in ampler, conscientious look of the historical paper of representation of the death, as exposition of Nietzsche, beyond the primal necessity of the esquecimento, that the literary development allows to happen, in a field of artistic creation, producing a knowledge I free for being praxis daily that it dissolves metarrativa. In such a way, direction ontolgico to fall for land in way to tram of representation historical, that perceives while hiato enters as much other hiatos of a theoretician-humanistic composition, as the words of the French philosopher Jacques Derrida, ‘ ‘ that the same essence of the presence, if it must always happen again itself in one another presence, opens originarily, in the same presence, the structure of the representation.