Thus it is transferred with the nationalism that if it protects for detrs of the nostalgic historicismos or the different regionalismos; thus, the search of substantial values, an ethical or aesthetic order transcendente, by means of the claim of the traditional one, the return the forms of religious thought and of the defense of an autonomy of moral principles also of sign transcendente' '. (SUBIRATS, 1991.). As Martelli the necessary religion to be evaluated as a cultural resource, whose emblems are in level to explain the new reality understood for the actors, without the use of the language and the symbols basically needs to pass by means of the modalities formed for the institucional religions. .the loss of the importance of the traditional communities does not proceed in the insignificncia of the religious symbols, as they had supported the exponents of the secularizao, but only in the weakness of the linkings between the eclesiais institutions and the proper symbols. This clarifies contradictory use multipurpose of such symbols, followed and freely explained for the cults and seitas that appear in number each bigger time in years 80, ' ' as well as for indivduos' ' (MARTELLI, 1995 P. 17) In its workmanship, the elementary forms of the religious life, Durkheim (1983) another time uses the landmark collective representations. In it, the author considers the primitive religious system Australian cults to involve its elementary forms, as the proper heading suggests, and the religious nature of the man. However, he detaches that the preference of the primitive religions is for a method question (historical), therefore all the religions they have the same reasons and they answer to the same precisions. In this meaning, the religion is a rule of reproductions of the world, from where the cosmology of the society proceeds even though. Knowledge as time and space, enclosed while agreement layers are born of the religious thought.