DOCUMENTATION ON SOCIAL POLICIES AND SERVICES TO THE PERSON AND THE COMMUNITY
Some say that
when it is said
the word dies.
I say instead that
just that day
He begins to live and
Emily Dickinson, Silences : 1212
QUOTES
"Words are stones" ( Carlo Levi )
At the root of the verb to quote we find these meanings: "to move, to call"; "put in motion".
The quotation is, therefore, a short text that aims to move those affected by it on their emotional and intellectual level.
On this page we write some fragments that made us pause. The list is sparse and fragmentary: as an ongoing intention should always be.
to adapt
Arrange a room
Duration: intermittent Material: some rooms Effect: adapt
Carpet and wallpaper, tiles and plaster, electrical system, light beams, doors, windows, curtains, cushions,
furniture, plants ... You have to decide the place of the objects, the color and the style. What's interesting is that we don't know
how to do. Learn to listen to what the room says. Every place wants a certain shape and a certain one
accommodation. One cannot have a global or rational knowledge of it. It is as if in every place the spirit of the place
spoke its own language, which you must learn using your resources. We must therefore break up
impregnate with the characteristics of the place: volume, lights, surfaces, materials, texture. And then go groping.
A good accommodation never comes from a first intuition. We must proceed by approximation, step
step by step, by trial and error. Knowing how to be silent and forget, rediscover, act beyond words and
representations. Not completely in a theoretical and abstract way. Put one color and the others all around you
transform. Put a piece of furniture and the volumes change, sometimes even the colors and lights. Everything is always in close
relationship with the rest. So you shouldn't be fooled when you don't know exactly the route from
follow.
Experience obeys different rules each time. You have to let it act and act at the same time. Are you al
center of maneuvers, but you will be successful if you do not impose anything. On the other hand the consequences of this relative
liabilities will be by reason of who you are. What the place suggests, what it demands to measure is not
evidently the same for all people: the place is the guide, but you are the driver and not someone else. Not
you are therefore only furnishing a room, but also yourself.
This experience teaches you that you are an integral part of the environment around you. Not an actor, or a
architect, in short, an external will that decides only appearances. You are an element of the room and it
it becomes one of the elements of your being. If someone tells you "how beautiful your house is", you can feel it
as a banality or to think that the truth produces some effect in the long run.
Roger - Pol Droit, Small portable philosophy. 101 daily thought experiments, Rizzoli, 2001
friendship
What we like in friends is the way they think about us.
Tristan Berbard
FRIENDSHIP EROTISM MALE FEMALE
The friendship between a man and a woman is always a little erotic, even if unconsciously.
Jorge Luis Borges
to get sick
With what was called a shadow on my lung, a shadow had once again fallen over my existence
MARRIED LOVE
John Donne
In bed accompanying his woman
Come or my Lady, that my strength
for you they will be industrious, and intent
in work they will be, to so much effort.
The enemy, when an enemy spots
he wears himself out in idleness, even without a struggle.
Off that glittering belt of yours,
starry sky, on even more vague sky,
away that veil from the breasts, which hides you
in defense of intent and foolish looks.
And harmonious, lay down every bond,
that the time of love bed has come.
Take away that divine bust, my envy,
because forever it can have you near.
Fall the dress and the sweet body
reveal itself to me, as when the shadow
from the hill dumbs and shows the meadows in bloom.
Off those hair clips, untie
the diadem of hair on your head.
Take off those shoes and enter the sacred
my bed, soft temple of love.
In white clothes the heavenly Angels
they were expected by men, and Angelo
you too are, revealing a sky to me
which is Muhammad's paradise.
And although the ghosts confuse us
white clothes, even easily
from these angels we distinguish them:
because those make our hair stand on end
and these instead, divine, the flesh.
Allow my hands to caress
and behind and forward, and in between, and above and below.
Oh you my America, my New Earth,
my kingdom so much more defended, how much
more from me alone, man to guard.
O my mine of gems, my empire
and I am happy here, to discover you!
To be free is to be bound
and in that seal I will place my hand.
O complete nakedness, of all joy
you are human first and true cause.
And as the incorporeal soul goes,
so your body without veils will have
eternal perfection. And those diadems
with which you vague women adorn yourself
golden apples are like Atalanta
thrown before a man by deception
crazy, attracted more to cold buds
than from she who ardently exhibits them.
As a paint, or as a binding
of book is the garment of a woman:
she inside, alone, is mystical writing
than to us deigned by divine grace
its revealed, admire we can.
And therefore to me, so that I can see,
show yourself as a midwife,
slowly stripping you of all
those white linens, because to innocence
never again be any penance imposed.
I naked, love you I teach and why
so are you, more dressed up than me?
same ocean, that time too was already
night, in the main deck saloon, the explosion of a Chopin waltz that she knew secretly and intimately,
because for months she had tried to learn it and had never been able to play it well, never, so much so that her mother then
he had allowed him to stop studying the piano. That night, lost among many and many nights, the girl, of this
she was certain, she had spent it on that ship and there was when that happened, when the music of
Chopin under the luminescent sky. There was not a breath of wind and the music had spread all over the dark steamer,
like an injunction from heaven, like a divine order of unknown significance. And the girl had stood up as per
go and kill himself in turn, throw himself into the sea in turn and then he cried, because he thought of the man to
Cholen and all of a sudden she wasn't sure she hadn't loved him anymore, only she hadn't seen that love because yes
he was lost in history like water in sand and she only found him now, in the instant of music on the sea ».
(MARGUERITE DURAS, The lover)
love relationship
Plato: «Lovers who spend their lives together cannot tell what they want from each other. You certainly can't
to believe that only for the trade of carnal pleasures do they feel such a burning passion for being together. IS'
then it is evident that the soul of each one wants something else that it is unable to say, and therefore expresses it with various
omens, as if divining from an enigmatic and dark background "
ANIMALS
Animals are such nice friends: they don't ask questions, they don't criticize.
GOAT ANIMALS
Two goats
Goat with a sharp snout
and amber eyes;
goat that changes in a few hours
the physiognomy of a honeysuckle,
in the morning turgid with buds
and now I bare. Goat what are you doing
guarding a house
which has never been inhabited:
you are unaware sister
of a totem - another goat
who watches over my house, but stuffed.
The natural watches over the void,
solitary; while the man shells
with his artifice his rosary.
In Marcoaldi Franco, Animals in verse, Einaudi, 2006, p.8
MUSIC ART
We have no other purpose, as far as I'm concerned, than to reflect our time, the situations around us and things
that we can say with our art, the things that millions of people cannot say. I think this is there
function of the artist and, of course, those of us who are so lucky, leave a legacy that will survive when not there
we will be more ". (N. Simone)
to listen
Tom Waits is one who sings and in his voice are the voices of all the drunken bums in the world.
It's not a rumor, it's a public landfill, it's a years long cigarette, it's millions of beers and miles, and hundreds of
loves and motels.
It is one of the most moving voices that you can hear
to listen
Can you tell us something about Duke Ellington?
"Duke was unique because he was able to give you a visual idea of the music you had to follow to better get into
composition.
His score not only contained notes, but also a story to tell, to identify with. If for
example you had to perform a song like African Flower, Ellington told you that playing you had to imagine the
most beautiful flower in the forest, a virgin flower that had never touched anyone "
to listen
Without music, life would be a mistake
Friedrich Nietzsche
listen to STRANGE FRUITS
"The trees of the south bear strange fruit, blood on the leaves and blood in the roots"
BEAUTY
Beauty is not a quality of things themselves: it exists only in the mind that contemplates them and every mind
perceives a different beauty.
David Hume
DEATH BIOGRAPHY
Memoirs of Hadrian
555 - Emperor Hadrian
The author tells, or rather has Adriano tell his life in the first person and collects his impressions,
when the emperor is close to death and writes to his adopted son Marcus Aurelius.
The emperor expresses his most intimate thoughts, his quotes on religious rites (he was particularly impressed and
influenced by the cult of the god Mithras), and relives his youth away from Rome, following the Roman armies.
Adriano knows he has to die and awaits this event, ready to receive it. The letter he writes to his adopted son is
the outburst (understandable) of a man who can no longer keep the business of the Empire, now emptied of all energy, and
transpires in the emperor, in man, the suffering of a sick person who frees the memories.
Adriano revisits the important and significant moments of his long reign (21 years), starting from relationships and
confidence that bound him to his friend-mother Plotinia, continuing with the story of his military campaigns, gods
travels, places visited and which particularly impressed him (Asia minor, Bithynia, the city of Nicomedia, etc.).
He expresses thoughts and judgments about his family, about books, about the "sport" then more in vogue: hunting. He talks to us about his
philosophical dissertations, his loves, relations with the emperor (and adoptive father) Trajan, his marriage
not happy.
Yourcenar has its protagonist tell about her very rich human experience of a man doing
treasure of every experience lived in his 21 years of reign becomes a statesman, enriched by the emergence of the truth
interior that the emperor had conquered.
The writer in this novel, which may seem only epistolary, gradually gives life to the personality of
Adriano, to his greatness, to the environment in which he lived more than 2000 years ago.
The emperor in the last days of his life examines the weaknesses of his spirit, makes considerations on his existence, and
he expresses feelings of gratitude for the few people who have always been close to him and who do not abandon him
not even in the last painful and desperate moments of his life.
I close this review I recall the verses composed by the emperor Hadrian shortly before his death:
"Little lost and sweet soul, companion and guest of the body, now you are preparing to go down to colorless, difficult and
bare, where you will no longer have the usual amusements.
A moment more, let's look at the familiar shores together, the things that we will certainly never see again ... let's try to
enter death with open eyes ... "
(Marguerite Yourcenar - Memoirs of Hadrian - Ed. Einaudi)
political biography history
To men without political ambitions,
without particular talents, without influential relationships,
that is, without the possibility of exchange or escape,
that fell darkly,
moved by elementary needs and elementary ideals.
To these men who in death as in life
they never had or asked for a quarter,
and of which the history, which also of them above all
it nourishes itself, prudently disperses the traces.
Luca Canali, in Impure Resistance, Mondadori
BLOG
So, I write an online diary and somehow tell people who don't know me. I also did
before, but I wrote in notebooks that I have now abandoned also because it is easier to write directly on the
pc keyboard. No, I can't explain all the technology to you, but I count on your intelligence and your ability to
understand, beyond my lines.
In short, grandfather, I write, write another and another and we meet by chance online.
In these situations everyone does what they feel, I personally write to people who seem nice to me and who
they are not too diffident. These are two important preconditions for a friendship. No I don't understand it there
distrust on the net, I'm careful too, but not too much, as in all the things I want to experience in life.
BLOG
I am drawn like a hardworking bee to blogs or posts that have more of a "public diary" tone.
I am also interested in this "thinking about the tool" (the blog) while using it.
I am not able yet (it should be done more systematically) to glimpse the types of blogs that people do
do.
but I got some ideas.
there is the blog-diary. it's the hottest one
there is the blog -invective. it is better to stay away
there is the blog-information. sometimes more interesting than an encyclopedia
there is the blog-game. sometimes with rules so complicated that it would take hours to play
... the blog-poetry ... the blog-music
and of course others. and intertwining between the various types
one thing is certain: blogs are an expansion of our subjectivity.
they are ways to cultivate oneself.
in some ways they are dramatic: they speak of our loneliness. lonely beings, in the age of decline of the great
social aggregations, who want to express themselves through protective identities. masks
communicating.
on the other hand they expand communication. unexpected encounters are made. the circle of acquaintances widens. there
mutual knowledge is no longer those who are close to us. but it is the whole of Italy.
BLOG
On Blogs
As a living in modernity I live not only the polytheism of values, but also that of roles and situations.
But if I had to remember for the future the "figure" of these months I would have to refer it to my adventure on blogs. And mine
voracious curiosity for this form of biographical communication made possible by Web technologies.
I had an interesting discussion with Ruckert on the subject which I would also like to have in my block of
notes.
Paolo to Ruckert I liked your biographical reenactment on the Blog on April 14th. I wanted to tell you right away - in short -
because I find Blogs of great cultural interest. Because I believe that through these writings and in the comments it stands
a revolution taking place. That is, the construction of an associative intelligence. That is, the elaboration of new ways of
think of the world through small stamps that show the associations between events and theirs
interpretation. Something that has a historical equivalent only with the birth of the "public opinion" it is
occurred with the French Enlightenment. In blogs I see culture, interests, passions. All broken up: but this is there
modernity. Modernity is a fragment. Only every single individual can attempt to "put together". So your slips
drawers can go out. And maybe intrigue someone .. who thus meets other thoughts ... A great one
Revolution. All the more profound because it is molecular. With blogs you can clearly see that there is no "mass" (the
reference-base of fascisms and communisms) but thinking individuals who associate their intelligence and feelings.
Ruckert: the reticular idea in the diffusion of ideas is interesting, we need to understand if and how it will take hold, if
there is no risk that the network can imprison rather than free, perhaps inserting us into small communities
self-referential. The risk, needless to deny it, exists as the potential. As often happens, the problem is balancing them
two things and to make sure that from this babel of passion ideal interests can emerge a critical mass (or
perhaps several critical masses) of greater breadth. Even here time will answer us, for now we can only
imagine ... Hi :)
Paolo: "if there is no risk that the network can imprison rather than free, perhaps inserting us in small ones
self-referential communities "It's true. Then the only possible reasoning is: what is the lesser of evils? LE
self-referentiality? or the single thought (I insist: that of totalitarian cultures)? I lean towards the first horn of the
dilemma. I find more freedom of thought in small groups that share more common feelings. I see the real problem
in the possible superficiality of the contacts. Social relations based on "stamps" tend to impoverish the meanings of
deeper and more comprehensive knowledge.
Hello Amalteo
Ruckert: True, but what if there was the third way? The ideal would be to fight aureferentiality in such a way as to widen
more and more small communities that then interacting with each other are able to make that mass capable of developing the
circulation of ideas, what do you think?
Ruckert: True, but what if there was the third way? The ideal would be to fight aureferentiality in such a way as to widen
more and more small communities that then interacting with each other are able to make that mass capable of developing the
circulation of ideas, what do you think?
Paolo: Dear Ruck, this time I fear that either we are not in tune or we don't understand each other. It is the word mass that inspires me
fear, thinking about the past, especially the short century (1917-1945). Infinitely better individuals than
communicate. Speakers who grow individually on the normal challenges of a normal life: birth, growth,
personality expansion, labor fatigue, acceptance of death. In the mass there is always a need for a
boss. As the Italian political affair also teaches: a television population (not the speakers of blogs) still has
acclaimed a boss. Which does not accept the rules of democracy. Knowing full well that televisions are sufficient to
create what "common sense" that will allow him (probably thanks to Bertinotti) to win for the third time. There
television makes mass, blogs can make individuals who find those common feel based on intelligence
associative. Hello and thanks for the incentives to think
Ruckert: I don't think we're not in tune, maybe we just need to understand each other. Let's try maybe starting from a
common language because it is necessary to understand the meaning of the words. At the end critical mass I don't want to give that meaning. I prefer to imagine that the whole, or rather the increasingly numerous presence of individuals than
they communicate and interact with each other growing individually, can allow a qualitative improvement
of society in its diversity. The more the mass of free thoughts increases, the more it will be possible to have a
improvement, provided however that all these individuals maintain an open attitude towards as much as possible
the exterior, in such a way as to allow this model to develop in a reticular way. And this mass unlikethe past may not need a hierarchically superordinate head due to the presence of a lattice moving horizontally. What do you say? Are we really that far apart?
Hi :)
Paolo: dear Ruck. It was quite a linguistic misunderstanding about the word "mass". I totally agree with yours
reasoning. Among other things, in your case, it is not just a "reasoning" but an active practice. Your intelligence and
I always see thinking skills implemented in your interactions with longtime or casual friends. You are
built a circle-lattice with them in which you amplify your experiences and experiences. Here is the strength of blogs: one
revolution through speaking. In short, once in a while, science and techniques can be used in a way
active and participated. Given the times that continue to be quite cruel, that's a lot. bye, see you soon
MariaPrivi in August will be a year that I frequent the blogging world. Final balance time? But no! I do not believe it.
Just a moment for conversation.
The blog is a fairly faithful mirror of the many "real" audiences. A vehicle with good and inevitable peculiarities
defects.
It allows rapid, and at times targeted, circularity of ideas, but there is the risk of receiving incorrect information.
Yet from Alex, with the blogs, we have even obtained concrete results -see for myself: How my land dies-.
For some people it can become indispensable (old people, lonely people, people with need and impossibility of
communicate otherwise), for others a drug (self-referencing, counter syndrome, improper substitution of
virtual with the real), there are those who use it to collect sex and those to arouse compassion.
A good means, a bad means, according to the use - whether active or passive - that is made of it. A means definitely in
in line with the character of our time.
Paolo full sharing, dear mariaprivi. Welcome! I am immensely pleased that you also positively evaluate the
communication revolution of blogs. I share everything, absolutely everything, what you say: first of all a place of conversation
conversation; faithful mirror (almost a sample) of public opinion; rapidity in the circulation of
information; new types of friendship, not based on physical closeness, yet strong and affectionate; space
communicative for elderly people alone (I would also say: brain training and therefore prevention of
lapse of memory); compulsivity for some (it's true: but less harmful than mobile phones, because it is mediated by
written language, which is always an exercise in order); certainly also a place to promote sexual encounters (which, however
if consenting and confident, they are a joy of life).
True, very true: a means, an instrument. Not an end. An instrument at the service of personality.
Of blogs I love coincidences (meeting particular people that maybe I never could have known) and
occasions. For example, in these hours on ruckert's blog (post Gotan project) the drafting of one is starting
interactive jazz discography that could end with an almost collective text on this musical genre of
twentieth century. Hello dear. at present
communication revolution of blogs. I share everything, absolutely everything, what you say: first of all a place of
conversation; faithful mirror (almost a sample) of public opinion; rapidity in the circulation of
information; new types of friendship, not based on physical closeness, yet strong and affectionate; space
communicative for elderly people alone (I would also say: brain training and therefore prevention of
lapse of memory); compulsivity for some (it's true: but less harmful than mobile phones, because it is mediated by
written language, which is always an exercise in order); certainly also a place to promote sexual encounters (which, however
if consenting and confident, they are a joy of life).
True, very true: a means, an instrument. Not an end. An instrument at the service of personality.
Of blogs I love coincidences (meeting particular people that maybe I never could have known) and
occasions. For example, in these hours on ruckert's blog (post Gotan project) the drafting of one is starting
interactive jazz discography that could end with an almost collective text on this musical genre of
twentieth century. Hello dear. at present
"What do you do on blogs?" he asked incredulously
"On blogs there is conversation!" Experimenter answered
This little dialogue between Amalteo and SurferRosa reminded me of some fragments and quotes from the book of Dacia
and Fosco Maraini, The game of the universe. I leave them here.
“Fosco was a born experimenter. The field of his experiments was language. Almost putting the
famous phrase by Roland Barthes: “Any refusal of language is a death”. With death he played hide and seek: the
words revealed the safest, most unthinkable hiding places to keep her at bay. But this also reveals more
passion, as TS Eliot says in the essay of the Sacred Wood dedicated to Philip Massinger, that is, what an evolution
vital of language is also an evolution of sentiment. So I don't play on the surface, an end in itself, but
I dig, through written language, into the hard land of thought. [...]
… The common language, except in rare cases, aims at univocal, punctual meanings with precise centering.
In the metasemantic language, on the other hand, words do not insert things like arrows, but brush them like feathers, or blows
of breeze, or rays of the sun, giving rise to multiple diffractions, to harmonic references, to polyvalent chromatisms, to phenomena
secondary fertilization, and it is easy to see the "domes of thought" that move slowly pushed by the "more
secrets ".
In the common language in front of things, events, emotions, thoughts new, or considered as such, there are sounds that give them
phonetically body and waist, which make them money for speech
In metasemantic language, or in poetry, the opposite is true. Sounds are proposed and the
their own heritage of inner experiences, perhaps their own subconscious, give them meanings, emotional values, depth and
beauties. It is therefore the word as music and as a spark.
… Fosco will also confess that almost every word of his is the result of a long study. Certain expressions just don't
they came for months, he knew what he was looking for, but the tide never threw the right pebble on the beach.
Then one day, maybe shaving, changing a car tire, studying ideograms
or sitting in the snow in the sun, here is the pebble you are looking for. Now he just has to hope he didn't write in
a private and secret language, as if to say for him alone; what just would displease him.
… The poetic tension will accompany Fosco throughout his life. But he won't write many lines. His writing tended
to the scientific and the historian. Yet the joy of poetry often creeps even among its most stubborn lists. There
poetry as a verbal game, poetry as a liberation from a too constrained and rationalizing fantasy,
poetry as high verbal acrobatics, poetry as a game that is played. We find such in this fànfola:
with a dagger sky and a swollen fònzero
But what are the fànfole? Fosco replied with a quote from Palazzeschi.
"What do those two sbrèndole, those ciufféche, those cirimbràccole have with us?" - Palazzeschi
The fànfola is a dialectal form, a linguistic squiggle, a very fine and hilarious grammelot that makes the
language from within, showing its contradictions, its poverty and its riches. Mostly revealing
how often the sound prevails over the meaning, the phoneme over the semanthema.
… Ah, the magic of words! That never stop surprising, chattering, laughing, manifesting themselves and then disappearing
in nothing.
… And at the end of all our "explorations" we will get to where we started and for the first time we will know the
"place". (TS Eliot)
So Fosco accumulated words with the patience of a great walker of the mind. "
Then:
Paolo: dear Ruck. It was quite a linguistic misunderstanding about the word "mass". I totally agree with yours
reasoning. Among other things, in your case, it is not just a "reasoning" but an active practice. Your intelligence and
I always see thinking skills implemented in your interactions with longtime or casual friends. You are
built a circle-lattice with them in which you amplify your experiences and experiences. Here is the strength of blogs: one
revolution through speaking. In short, once in a while, science and techniques can be used in a way
active and participated. Given the times that continue to be quite cruel, that's a lot. bye, see you soon
MariaPrivi in August will be a year that I frequent the blogging world. Final balance time? But no! I do not believe it.
Just a moment for conversation.
The blog is a fairly faithful mirror of the many "real" audiences. A vehicle with good and inevitable peculiarities
defects.
It allows rapid, and at times targeted, circularity of ideas, but there is the risk of receiving incorrect information.
Yet from Alex, with the blogs, we have even obtained concrete results -see for myself: How my land dies-.
.
With the blog I do everything: friendship, work, pastime.
For some people it can become indispensable (old people, lonely people, people with need and impossibility of
communicate otherwise), for others a drug (self-referencing, counter syndrome, improper substitution of
virtual with the real), there are those who use it to collect sex and those to arouse compassion.
A good means, a bad means, according to the use - whether active or passive - that is made of it. A means definitely in
in line with the character of our time.
Paolo full sharing, dear mariaprivi. Welcome! I am immensely pleased that you also positively evaluate the
communication revolution of blogs. I share everything, absolutely everything, what you say: first of all a place of conversation
conversation; faithful mirror (almost a sample) of public opinion; rapidity in the circulation of
information; new types of friendship, not based on physical closeness, yet strong and affectionate; space
communicative for elderly people alone (I would also say: brain training and therefore prevention of
lapse of memory); compulsivity for some (it's true: but less harmful than mobile phones, because it is mediated by
written language, which is always an exercise in order); certainly also a place to promote sexual encounters (which, however
if consenting and confident, they are a joy of life).
True, very true: a means, an instrument. Not an end. An instrument at the service of personality.
Of blogs I love coincidences (meeting particular people that maybe I never could have known) and
occasions. For example, in these hours on ruckert's blog (post Gotan project) the drafting of one is starting
interactive jazz discography that could end with an almost collective text on this musical genre of
twentieth century. Hello dear. at present
communication revolution of blogs. I share everything, absolutely everything, what you say: first of all a place of
conversation; faithful mirror (almost a sample) of public opinion; rapidity in the circulation of
information; new types of friendship, not based on physical closeness, yet strong and affectionate; space
communicative for elderly people alone (I would also say: brain training and therefore prevention of
lapse of memory); compulsivity for some (it's true: but less harmful than mobile phones, because it is mediated by
written language, which is always an exercise in order); certainly also a place to promote sexual encounters (which, however
if consenting and confident, they are a joy of life).
True, very true: a means, an instrument. Not an end. An instrument at the service of personality.
Of blogs I love coincidences (meeting particular people that maybe I never could have known) and
occasions. For example, in these hours on ruckert's blog (post Gotan project) the drafting of one is starting
interactive jazz discography that could end with an almost collective text on this musical genre of
twentieth century. Hello dear. at present
BLOG
"What do you do on blogs?" he asked incredulously
"On blogs there is conversation!" Experimenter answered
This little dialogue between Amalteo and SurferRosa reminded me of some fragments and quotes from the book of Dacia
and Fosco Maraini, The game of the universe. I leave them here.
“Fosco was a born experimenter. The field of his experiments was language. Almost putting the
famous phrase by Roland Barthes: “Any refusal of language is a death”. With death he played hide and seek: the
words revealed the safest, most unthinkable hiding places to keep her at bay. But this also reveals more
passion, as TS Eliot says in the essay of the Sacred Wood dedicated to Philip Massinger, that is, what an evolution
vital of language is also an evolution of sentiment. So I don't play on the surface, an end in itself, but
I dig, through written language, into the hard land of thought. [...]
… The common language, except in rare cases, aims at univocal, punctual meanings with precise centering.
In the metasemantic language, on the other hand, words do not insert things like arrows, but brush them like feathers, or blows
of breeze, or rays of the sun, giving rise to multiple diffractions, to harmonic references, to polyvalent chromatisms, to phenomena
secondary fertilization, and it is easy to see the "domes of thought" that move slowly pushed by the "more
secrets ".
In the common language in front of things, events, emotions, thoughts new, or considered as such, there are sounds that give them
phonetically body and waist, which make them money for speech
In metasemantic language, or in poetry, the opposite is true. Sounds are proposed and the
their own heritage of inner experiences, perhaps their own subconscious, give them meanings, emotional values, depth and
beauties. It is therefore the word as music and as a spark.
... The word is like a candy, something to be turned between the tongue and the palate with pleasure, for a long time, extracting rivers of flavors and delights. … Beautiful words, ugly words, mysterious words, simple words, complex words, didactic words, words poetics, logical words, free words…. [...]
… Fosco will also confess that almost every word of his is the result of a long study. Certain expressions just don't
they came for months, he knew what he was looking for, but the tide never threw the right pebble on the beach.
Then one day, maybe shaving, changing a car tire, studying ideograms
or sitting in the snow in the sun, here is the pebble you are looking for. Now he just has to hope he didn't write in
a private and secret language, as if to say for him alone; what just would displease him.
… The poetic tension will accompany Fosco throughout his life. But he won't write many lines. His writing tended
to the scientific and the historian. Yet the joy of poetry often creeps even among its most stubborn lists. There
poetry as a verbal game, poetry as a liberation from a too constrained and rationalizing fantasy,
poetry as high verbal acrobatics, poetry as a game that is played. We find such in this fànfola:
The day to scream
There are some days smègi and lombidiosis
with a dagger sky and a swollen fònzero
there are gnàlid and budriosi afternoons
who plògidan on the broken world,
but today is a day in zìmpagi and zirlecchi
one day all gnacchi and timparlini,
the clouds buzz, the bernecchi
Ludèrchiano with the fèrnagi among the pines;
it is a day for vànvere, a party
a carmid and prodigious day,
is the day to chants, to scream
in which you said "I really love you".
But what are the fànfole? Fosco replied with a quote from Palazzeschi.
"What do those two sbrèndole, those ciufféche, those cirimbràccole have with us?" - Palazzeschi
The fànfola is a dialectal form, a linguistic squiggle, a very fine and hilarious grammelot that makes the
language from within, showing its contradictions, its poverty and its riches. Mostly revealing
how often the sound prevails over the meaning, the phoneme over the semanthema.
… Ah, the magic of words! That never stop surprising, chattering, laughing, manifesting themselves and then disappearing
in nothing.
… And at the end of all our "explorations" we will get to where we started and for the first time we will know the
"place". (TS Eliot)
So Fosco accumulated words with the patience of a great walker of the mind. "
Then:
BLOG
Recently my musician friend Enzo Nini was telling me about a creative process that he shared with other musicians.
It occurred to me that the web and, precisely, the blog, allows communication at 260 ° (there are still no
perfumes and textures).
Of course, an e-mail or a post does not have the magic of a handwritten letter: there is no ink, paper,
calligraphy, the scent of the hand that wrote it, the surprise, the kilometers traveled ... but they make up for it with plurality
of options.
As far as I'm concerned, clearly superior to a phone call in the quantity of shades transmitted, even if I find
the voice is indispensable, I would say the music in words.
Answer to all your real life, distrust, distrustfulness, dubiety, dubitation [archaic), incertitude, misdoubt, misgiving, mistrust, mistrustfulness, query, reservation, skepticism, suspicion, uncertainty, disbelief, incredulity, unbelief anxiety, concern, paranoia, wariness,compunction, niggle [chiefly British], qualm, scruple, tremor
LIFE CYCLE
Seneca: shortness of life
I. Most mortals, Pauline, complain about the wickedness of nature, because we are brought into the world for a small period of time, because these periods of time granted to us go by so fast, so fast that, except for a very few, life abandons others in the very beginning of life. Nor of this calamity, common to all, as they believe, only the crowd and the insane populace complained; this state of mind aroused complaints also of celebrities. Hence the famous exclamation of the most illustrious of doctors, that life is short, art long; hence the dispute, not very decent for a sage, of the demanding Aristotle with the nature of things, because it is been so kind to animals, that they can live five or ten generations, and instead has granted a much shorter time to man, born to so many and so great things. We do not have a short time, but we have lost a lot of it. Life is long enough and has been given to us with breadth for making the most large companies, if all were used with diligence; but when it passes in waste and indifference, when it is not spent for anything good, driven in the end by extreme necessity, we realize that it is passed and we did not notice its passing. That's it: we don't get a short life, but we give it back, and we are not poor in it, but prodigal. As sumptuous and regal riches, when they have reached a villain master, are dissipated in a moment, but, although modest, if they are entrusted to a good keeper, they increase with the investment, so our life extends a lot for those who know how to manage it well.
II. Why we complain of the nature of things? It has behaved in a benevolent way: life is long, if you know how to use it. There are those who are caught from insatiable greed, who from the empty occupations of a frenetic activity; one is drenched in wine, another languishes in inertia; one is stressed by an ambition always dependent on the judgments of others, another is tossed about by all lands from a reckless greed for trade, for all seas from the mirage of profit; some torture the craving of war, eager to create dangers for others or worried about their own; there are others who wear down ungrateful servility of the powerful in voluntary slavery; many are prisoners of the lust for beauty or the care of their own; most, who have no stable references, are pushed to change their opinion by a fickle and unstable lightness and discontented with himself; some do not like anything to steer their course, but they are surprised by fate numb and neglectful, so that I have no doubt that what is said, in the form of an oracle, in the greatest of poets:
“Small is the portion of life we live”. In fact, all the remaining space is not life, but time. The vices are pressing and besiege on all sides and do not allow to rise or raise one's eyes to discern the truth, but crush them immersed and nailed to pleasure. They are never allowed to take refuge in themselves; if sometimes a moment of respite, as on the high seas, where even after the wind there is disturbance, they sway and never find peace at their passions. Do you think that I speak of these, whose evils are evident? Look at those, whose good fortune is run:
they are suffocated by their possessions. How many riches are a burden! To those who spit blood eloquence and the daily display of one's wits! How many are pale from constant pleasures! How many does not leave a breathe the haunting crowd of customers! So, review all of them, from the humblest to the most powerful:
this one is looking for a lawyer, this one is present, that one tries to produce evidence, that one defends, that is judge, no one claims his freedom for himself, one is consumed for one another. Infòrmarsi of these, whose names yes they learn, you will see that they recognize themselves by these signs: this is a lover of that one, that of that other; nobody it belongs to itself. In short, the indignation of some is extremely unreasonable: they complain about the haughtiness of the Gods powerful, because they do not have time to meet their wishes. Dare to complain about the pride of others who does not do you have time for yourself? That at least, whoever you are, albeit with an arrogant face but sometimes he looked at you, has lowered his ears to your words, he welcomed you by his side: you never deigned to look inside yourself, to listen to you. There is therefore no reason to blame anyone for these services, since you did them not because you desired being with others, but because you couldn't be with yourself. III. Although they agree on this point only, more illustrious wits than ever shone, never enough wonder at this tarnishing of human minds:
they do not tolerate that their fields are occupied by anyone and, if even the slightest dispute arises about the modality of the boundaries, they rush to stones and weapons: they allow others to invade their own life, indeed they themselves do so enter his future masters; there is no one who is willing to divide his money: to how many each distributes his life! They are stingy in keeping possessions; as soon as it comes to waste of time, it becomes a lot prodigal in that one thing in which avarice is a virtue. And so like to quote one from the crowd of elders: “Let's see that you have reached the end of human life, you have a hundred or more years on you: come on, take stock of your life. Calculate how much creditors have been stolen since this time, how much women, how much patrons, how much customers, how much quarrels with your wife, as the punishments of the servants, as the duty visits through the city; add the diseases, that there we are procured with our hands, add the time that lay unused: you will see that you are less than you are accounts. Go back to when you were still in a purpose, how many days have happened as well as there you planned, when you had the availability of yourself, when your face has not changed expression, when your soul has been courageous, what positive things have you achieved in such a long period, how many have plundered your life while you did not realize what you were losing, how much it took away a vain sorrow, a stupid joy, a greedy greed, a pleasant discussion, how little you have left of yours: you will understand that you die ahead of time ". So what's the reason? Live as if you were to live forever, it never occurs to you of yours transience, do not mind how much time has already passed; you lose it as from a rich and abundant income when perhaps that very day, which is given to a certain person or activity, is the last. Are you afraid of everything like mortals, you desire everything as immortal. You will hear most say: “From the age of fifty I will rest, a sixty years I will retire to private life ". And what guarantee do you have for such a long life? Who will allow these things go as you planned? You are not ashamed to reserve for yourself the leftovers of life and to set aside for the healthy reflection only time that cannot be used in anything else? How late is it then to begin live, when it must end! What a foolish lack of human nature to defer good intentions to fifty-sixty years and therefore wanting to start life where few have gone! IV. You'll see more men slip out of their mouths powerful and higher-ranking words with which they aspire to free time, praise it and place it before all their possessions.
Sometimes they wish to get off that pedestal of theirs, if it could be done safely; indeed, even if nothing presses and disturbs from the outside, luck collapses on itself. Divus Augustus, to whom the Gods they conceded more than anyone else, he never ceased to wish himself rest and to ask to be relieved of commitments public; his every speech always fell on this, the hope of free time: he relieved his fatigue with this comfort, however illusory yet pleasant, that one day he would experience for himself. In a letter sent to the senate, after having promised that his rest would be not without decorum or in contrast with the his past glory, I found these words: “But these things would be more beautiful to be able to put them into practice than promise her. However, the desire for that much desired time has led me, since so far the joy of reality is made wait, to taste some pleasure from the sweetness of the words. " Time seemed so great to him free, who, since he could not enjoy it, was looking forward to it with his imagination. He who saw everything depend on he alone, who established the destiny for men and peoples, was thinking of that very happy day when he would abandon your own greatness. He knew from experience how much sweat those glowing goods cost all over the earth, how many hidden labors they hide. Forced to fight with weapons first with fellow citizens, then with colleagues, finally with his relatives, he shed blood on land and sea: after having gone to war through Macedonia, the Sicily, Egypt, Syria and Asia and almost all the coasts, turned armies weary of the Roman massacre against foreigners.
While pacifying the Alps and taming the enemies mixed in the midst of peace and empire, while moving the borders beyond the Reno, the Euphrates and the Danube, in Rome the daggers of Murena, Cepione, Lepidus, Egnazio and others. He had not yet escaped the snares of these and his daughter and many young nobles bound by the bond adultery as from an oath terrified the weary age and even more and more a woman was to be feared with an Antonio. He had cut off these wounds with the same limbs: others were being reborn; like a full body too much blood, it always cracked somewhere. And so he yearned for free time, in whose hope and in which thought his worries subsided: this was the vow of him who could make the others satisfied with their vows.
V. Marco Cicero, tossed between the Catilina and the Clodii and then between the Pompeii and the Crasses, those manifest opponents, these dubious friends, as he floated with the state and supported him as he went to the bottom, eventually overwhelmed, not calm in the good luck and unable to bear that bad, how many times he swears at his own consulate, praised not without reason but without end! What painful words he expresses in a letter to Atticus, after winning Pompey father, while in Spain the son was putting together the disrupted armies! “You ask me” he says “what am I doing here? Myself I'm half free in my Tuscolo farm ”. Then he adds other words, with which he regrets the past time, yes laments about the present and despairs of the future. Cicero defined himself as semi-free: but perdiana a wise man will never go in such a mortifying adjective, he will never be half free, he will always be in possession of total freedom and absolute, free from his own power and higher than all. Indeed, what can be on top of one that is above the luck?
VI Livio Druso, a rude and impulsive man, having removed the new laws and disatrium of the Gracchi, pressed by a large aggregation of the whole of Italy, not foreseeing the outcome of the events, which it could not manage and by now was not free to abandon them once they started, it is said that cursing his life, restless from the beginning, he I said that only he had no holidays even as a child. In fact he dared even a minor and then a teenager recommend the accused to the judges and interpose his good offices in the forum with such effectiveness that some sentences resulted from him extorted. Where would such premature ambition not lead? You would understand that such a early audacity would have resulted in great public and private damage. Therefore he later complained that he had not been granted holidays from an early age, quarrelsome and burdensome for the forum. It is debated whether he took his own life; in fact, wounded by a sudden blow to the groin, he collapsed, and there are those who doubt that his death was voluntary, but none that it was timely. It is completely useless to remember the many who, while appearing very happy to the eyes of the others, they testified to the truth in themselves by repudiating every action of their life; but with no such complaints neither others nor themselves changed: in fact, once the words have flown away, the affections will return according to the usual way of life. Perdiana, even assuming that your life exceeds a thousand years, it would be reduced to a time very restricted: these vices will devour every century; in truth this space which, although nature makes the reason expands, it is inevitable that it will soon escape you: in fact, do not grasp or hold back or delay things, but allow it to go away as a useless and recoverable thing.
VII. Among the first I certainly include those who have time for nothing but wine and lust; in fact no one is busy any more shameful. The others, even if they are obsessed with an ephemeral thought of glory, nevertheless err gracefully; list me the greedy, the angry ones or those who pursue unjust grudges or wars, all of them sin more manly: the guilt of those who are addicted to the womb and lust is shameful. Examine all the days of these, see how much time they waste in thinking about their own interest, how much in plotting pitfalls, how much in being afraid, how much in being servile, how much their own promises and those of others keep them busy, how much lunches, what by now they too have become duties: you will see how their evils or goods do not allow them to breathe.
Finally, everyone agrees that nothing can be well managed by a busy man, not eloquence, not liberal arts, since a soul intent on several things understands nothing more deeply, but everything rejects as if it were forcibly introduced. Nothing is of less importance to a busy man than living: of none what is more difficult to know. There are many teachers of the other arts everywhere, and some of them it seems that i children have so assimilated them that they can also teach them: all of life we must learn to live and, what of which perhaps you will marvel, all our life we must learn to die So many illustrious men, having abandoned each obstacle and having renounced riches, offices and pleasures, only for this they yearned until the last hour, to know live; however many of them went away confessing that they do not know it yet, all the more reason they do not know these. Believe me, it is typical of a great man who rises above human errors to allow nothing to come subtracted from his time, and his life is very long for this, because, however long it lasted, he dedicated it all to himself. No period therefore remained neglected and inactive, none under the influence of others; and in fact he did not find anything that was worthy of being traded with his time, the most jealous keeper of it. Therefore it was him enough. But it is inevitable that he has failed those, from whose life he took people away. And don't believe that they once and for all do not understand their own harm; certainly you will hear most of those, on which one weighs great luck, among the multitude of customers or the management of the causes or among other dignified miseries to exclaim from time to time in time: "I am not allowed to live." And why is he not allowed? All those who call you to themselves push you away at your place. How many days did that defendant take from you? How many that candidate? How many that old woman tired of burying heirs? How many the one who pretended to be sick to arouse the greed of the will hunters? How many that influential friend, who holds you not out of friendship but out of outwardness? Browse, I tell you, and take stock of days of your life: you will see that there are very few and badly spent. That, after getting the charges that he had desired, wishes to abandon them and repeatedly says: "When will this year pass?" That sets up the games, the outcome of which was so close to his heart and says: "When will I run away from them?" That lawyer is disputed throughout the forum and with
great crowd all flock to where it can be heard; says: "When will the holidays be announced?"
Everyone consumes his life and torments himself with the desire for the future and the boredom of the present. But what he uses all his time for himself, which he plans every day as a life, he does not want tomorrow or it fears. For what is there that any hour of new pleasure can bring? Everything is known, everything has been tasted a satiety. For the rest, good luck arranges as it wills: life is already safe. We can add to it, but nothing remove and add food to someone who is now full and full, who does not want it but welcomes it. Therefore there is no reason for you to believe that one has lived long because of white hair or wrinkles: he is not lived a long time, but was alive a long time And just as you can believe that one has sailed a lot than a violent one storm surprised out of the harbor and slammed him here and there and made him go round and round within the same space, at the mercy of winds blowing from opposite directions? He didn't sail much, but he was tossed around a lot.
VIII. I am always amazed when I see some people asking for time and those who are asked to be so compliant; the one and the other look at the reason why time is required, neither at its essence: one wonders how if it were nothing, as if it were nothing it is granted. You play with the most precious thing of all; (time) instead them it deceives, since it is something incorporeal, because it does not fall before the eyes, and therefore it is considered a small thing account, indeed it has almost no price. Men accept annual checks and donations as things of high price and in them they put their efforts, their work and their scrupulous attention: no one considers time: they
a too reckless use, as if it were (a good) free. But look at these (when they are) sick, if the danger of death is very close, clinging to the knees of doctors, if they fear capital punishment, ready to shell out all their belongings in order to live: how much contradiction there is in them. What if you could in some way to put in front (of each) the number of past years of each, as well as future ones, as they would fear those who saw few remain, how they would save! Yet it's easy to manage what's safe, for how small; what you do not know when it will end must instead be taken care of with greater diligence. And there is no reason other than you believe that they do not know what precious it is :: they usually say, to those who love most intensely, of be ready to give part of their years. They give them and do not understand: that is, they give them in a way that takes them away from themselves without increasing those. But they don't really notice that they are taking them off; therefore for them the loss is bearable of hidden damage. Nobody (you) will give the years back, nobody will give you back to yourself again; life will go for where it began and will not change or stop its course; it won't make any noise, it won't leave any trace of its own speed: it will flow silently; it shall not extend further either by order of king or by favor of the people: it will run as it started from day one, it will never change its trajectory, it will never linger. What will happen? You are all taken, life hurries: in the meantime death will approach, for which, like it or not, you must have time.
IX. What could you imagine more foolish than those men who boast of their foresight?
from themselves without increasing those. But they don't really notice that they are taking them off; therefore for them the loss is bearable of hidden damage. Nobody (you) will give the years back, nobody will give you back to yourself again; life will go for where it began and will not change or stop its course; it won't make any noise, it won't leave any trace of its own speed: it will flow silently; it shall not extend further either by order of king or by favor of the people: it will run as it started from day one, it will never change its trajectory, it will never linger. What will happen? You are all taken, life hurries: in the meantime death will approach, for which, like it or not, you must have time.
IX. What could you imagine more foolish than those men who boast of their foresight?
They are busy in a very demanding way: in order to live better they organize life at the expense of life. Do long-term projects; on the other hand, the greatest misfortune in life is its procrastination: first of all this done postpones every day, destroys the present while promising the future. The biggest obstacle to living is waiting, which depends on tomorrow, (but) loses today. You arrange what is placed in the lap of fate and you neglect what is in yourspower.
Where do you want to aim? Where do you want to go?
All future events are shrouded in uncertainty: live without arrest you. Here, cries the great poet [Virgil, Georgics] and as if inspired by the divine mouth he raises a saving poet:
"The first to flee for unhappy mortals are the best days of life." It says, “Why are you hesitating? Why do you delay? If you don't appropriate, (the best days) flee. " And even when you have taken possession of them, they will flee: therefore it is necessary to fight with the rapid use of it (lit .: the speed of using it) against the speed of time and draw from it swiftly as from an impetuous stream that does not flow forever. This is also very nice, which for reproach endless delay, say not "the best time", but "the best days." Why you, quiet and indifferent in time to escape from time foreshadow a long series of months and years, depending on whether appropriate to your greed? (Virgil) tells you about a day and a day that runs away. There is therefore doubt that the best days flee from unfortunate, that is, busy mortals? On their still childish souls, old age is pressing, to which they come unprepared and defenseless; in fact nothing was foreseen: suddenly and without expecting it they came across, they did not realize that it was approaching day after day. In the same way that a speech or a reading or a rather intense thought deceives those who walk a path and realize that they have come before to have approached (to the goal), thus this journey of life, constant and very fast, which we travel with the same gait when awake and asleep, it does not manifest itself to the busy ones until at the end.
X If you wanted to divide what I have presented and the arguments, many things would come to my aid through which I can prove that the life of the busy is very short. Fabiano used to say [Papirio Fabiano, philosopher neo-Pythagorean, highly esteemed by Seneca], who is not one of these academic philosophers but of the genuine and old-fashioned, that against the passions we must fight instinct, not subtlety, and reject the ranks (of passions) not with small blows but with an assault: in fact they must be beaten, not stung.
However, to blame them for their mistake, it is not so much to reproach them but to teach them. Life divides into three times: past, present and future. Of these, the present is short, the future uncertain, the past safe. Only on the latter, in fact, luck has lost its authority, because it cannot be reduced to anyone's power. This forgive the busy people: in fact they do not have time to look at the past and, if they did, it would be unpleasant memory of a fact to repent of. Reluctantly, therefore, they turn their souls to bad moments and do not dare re-examine things, whose vices are manifested by rethinking them, even those that are hidden with some artifice of present pleasure. No one, if not those who have always acted according to their conscience, who never do he deceives, he gladly turns to the past; who has desired many things with ambition, has despised with pride, yes it is imposed without rule or restraint, it has deceived with perfidy, it has stolen with greed, it has wasted lightly,
he is afraid of his memory. Yet this is the sacred and inviolable part of our time, above all human affairs, placed outside the realm of fortune, which does not disturb either hunger, fear, or the onslaught of illnesses; it cannot be disturbed or subtracted: its possession is eternal and unalterable. Only one by one there are days and moment by moment; but all (days) of past tense will show up when you do you will order, they will tolerate being scrutinized and detained at your leisure, which the busy have no time to do. It is typical of a serene and peaceful mind to wander into every part of one's life; the minds of the busy, as if under a yoke, they cannot bend or turn. Their life therefore falls into an
abyss as it is useless, any quantity you can put in it, if there is something underneath that picks it up and there contain [like a bottomless vessel], so it doesn't matter how much time is allowed, if there is nothing where to settle: it is passed through weakened and pierced souls. The present is very short, so much so that to someone
it seems non-existent; in fact it is always running, flowing and rushing; it ceases to exist before it comes, and does not
it admits more delay than creation or the stars, whose ever incessant motion never remains in the same place.
Therefore, the busy people have only the present, which is so short that it cannot be grasped and that escapes who is oppressed by many occupations.
XI. So do you want to know how little time (the busy ones) live? You see how long they wish to live. Old decrepit beggars with supplications the addition of a few years: they pretend to being younger; they flatter themselves with the lie and delude themselves as willingly as if they deceive the time fate itself. But when some infirmity warns (them) of their mortal state, how they die in terror,
not as coming out of life, but as if they were pulled out of it! Van shouting that they were foolish, so much so that they didn't to have lived and if they somehow come out of that disease, to want to live in peace; then think about how many things they procured in vain, and of which they would not have made use, as all their toil has fallen into the void. But for those who spend life far from all affairs, why shouldn't it be long-lasting? Nothing of it is entrusted (to others), nothing is scattered here and there, therefore nothing is entrusted to luck, nothing is consumed by carelessness, nothing is dissipated by prodigality, nothing is superfluous: all (life), so to speak, produces an income. However short, therefore, it is abundantly sufficient, and therefore, when the last day comes, the sage will not hesitate to meet death with a firm step.
XII. Do you ask who I call busy?
Don't think that I am stamping as such only those that only aroused dogs manage to drive out of the basilica [the business center], those who you see being crushed or with greater luster in your crowd [of customers] or more shamefully that [of customers] of others, those whose commitments push out of their homes to crush them with the business of others, or that the auction of praetor makes trouble with a dishonorable gain and one day destined to become gangrenous [refers to the sale at the auction of war spoils and slaves, whose trade was considered dishonorable]. Some people's free time is everything busy: in their villa or in their bed, in the middle of solitude, although they are isolated from everyone, they are annoying to themselves: theirs must not be defined as an idle life but an idle busyness. you can call idle who arranges Corinth bronzes in order with meticulous fussiness, precious for the passion of a few, and do you waste most of your days among rusty flakes? Who in the gym (in fact, what a horror !, not even Romans are the vices we suffer from) sit as a spectator of struggling kids? Who divides the herds of their horses into pairs of the same age and color? Who feeds the last (joints) athletes? Is that? You call those who have passed many hours since idle barber, while pulling out something that came up last night, while holding a consultation on every single hair, something from their mane, if something has been badly styled, if it all doesn't fall into perfect rings! Who of them don't you prefer the state to be in disorder rather than your own hair? That he is no longer worried about the grace of his head than of his safety? Who doesn't prefer to be more elegant than dignified? These you do you define idlers, bustling between the comb and the mirror? Those who are dedicated to composing, hearing and learning songs, while twisting the voice, of which nature rendered the correct one, in modestly modest rhythms
I walk the best and the simplest, whose rhythmic fingers always play some poem within themselves, and of which one hear the silent rhythm when they turn to serious and often sad things too? They don't have free time, but idle occupations. Certainly I would not count the banquets of these among the free time, when I see how much care they arrange the silverware, with how much care they arrange the tunics of their amasi [young men who sold themselves for lust], how anxious they are for how the boar comes out of the cook's hands, how eagerly the hairless
[slaves who were being shaved to take on a feminine aspect] rush to their services at a given signal,
how skilfully birds are cut into pieces that are not irregular, how zealously unhappy children cleanse the
spits of drunks: they seek fame for elegance and luxury and to such an extent they follow their aberrations in every recess of life, who neither drink nor eat without ostentation. You won't even count among the elders those who go around in a sedan chair or litter and present themselves at the time of their walks as if they were not it was permitted to renounce it, and that another must warn when they should wash, when they should swim or
to dine: and they languish in too much weakness of a delicate soul, that they cannot notice for themselves if They are hungry. I feel that one of these delicacies - even if it can be called delicacy - unlearning life and the human custom -, carried by hand from the bathroom and placed on a sedan chair, said asking: "I am already seated? ". Do you think that he who does not know if he is sitting knows if he is alive, if he sees and if he is idle? It is not easy to say if I feel more sorry if he didn't know or if he pretended not to know. Certainly many things suffer in reality is forgetfulness, but many also simulate it; some vices entice them as an object of happiness; it seems that the knowing what you do is typical of the humble and despised man; go now and believe mimes make up a lot of things for blame the luxury. They certainly neglect more than they represent and so much abundance of incredible vices have appeared in this only century, which by now we can demonstrate the neglect of mimes. There is someone who is consumed to such
point in the refinements to believe another if he is seated! So he is not idle, give him another name:
he is ill, indeed he is dead; idler is the one who is aware of his free time. But this half-alive, to which it is a spy is needed to make him understand the state of his body, as he can be the master of anyone moment?
XIII. It would take a long time to enumerate one by one those whose lives consumed chess or the ball or the cure of the body with the sun. Those whose pleasures cost a lot of effort are not idle. In fact, no one will doubt them who do nothing with difficulty, who keep themselves busy in studies of useless literary works, which now also near the Romans are a large number. It was a disease of the Greeks to wonder how many rowers Ulysses had, if whether the Iliad or the Odyssey was written first and also if they were by the same author, and then other things of this kind that if you keep them to yourself for nothing they are useful for a silent acquaintance, if you disclose them you will no longer seem educated but more importunate. Here too the Romans invaded a vain desire to learn superfluous things. In these days I heard a guy saying what each of the Roman generals did first: Duilio first won in a naval battle, Curio Dentato was the first to introduce elephants in the parade of triumph. Again these things, even if they do not aim at true glory, at least deal with examples of civil works: this knowledge will not be useful, at least it is such as to keep us interested in the splendid vanity of things. We also forgive this to those who do he asks who first convinced the Romans to get on a ship - it was Claudius, for this reason called the Code
["Caudica" was a boat, obtained from a trunk, called "caudex"], because the aggregate of several boards was called "code" by the ancients, for which the public registers are called "codes" and even now the ships, which transport the foodstuffs along the Tiber, by ancient custom are called "codicarie" -; certainly that too has importance, that Valerio Corvino was the first to defeat Messina and was the first of the Valeria people to be called Messana, having transferred in his name that of the conquered city, and then it was called Messalla having its people gradually altered the letters: but you will also allow someone to take care of the fact that Lucio Silla first presented in the circus loose lions, when normally they were exhibited bound, having been sent by King Bocco [rebirth of Mauritania] archers to kill them? And forgive this as well: perhaps that is good for something
Pompey was the first to have staged a battle of eighteen opposing elephants in the circus as if in combat with Gods condemned? The first of the city and among the first of the ancients, as it is handed down, of exceptional goodness, considered a kind of spectacle worth remembering about making men die in a new way. “They fight at the last things went into oblivion, so that later no powerful would learn and envy a thing entirely inhumane. How much fog puts great luck ahead of our minds! He then thought he was above of nature, exposing many unhappy hosts to beasts born under a foreign sky, organizing fights among such dissimilar animals, shedding much blood in the presence of the Roman people, who would soon have forced him to pay more [refers to Pompey's civil war against Caesar]; but then, deceived by perfidy
Alexandrina [the betrayal of Pharaoh Ptolemy, brother of Cleopatra], offered to be killed by the last slave [the eunuch Achillas, who stabbed Pompey treacherously], only then understanding the useless vainglory of his nickname [Magno]. But to return there from where I started and to demonstrate the vacuous zeal of some, that same narrated that Metello, after defeating the Carthaginians in Sicily, was the only one who they obtained the triumph among all the Romans to have brought before the chariot one hundred and twenty captive elephants; that Silla was the last of the Romans to have enlarged the pomerium [space of land, consecrated and left free, inside and outside
of the city walls of Rome], which was never extended, by ancient custom, with the acquisition of provincial land, but italic. Knowing this is more useful (than knowing) that Mount Aventine is located outside the pomerium, as he asserted,
for one of two reasons: either because the plebs had made the secession from there [in 494 BC], or because while in that place. Remus took auspices, the birds had not given good omens, and so on countless other things, which they are stuffed with lies or are similar to lies. In fact, even if they say all this in good faith, that write things that they can prove, yet whose errors will these things diminish?
Whose will they hold back the passions? Who will they make stronger, who more just, who more altruistic? Sometimes our Fabiano said to doubting whether it was better not to approach any study than to get involved in them.
XIV I am alone among all those who devote themselves to wisdom idle, they alone live; and in fact they not only keep their own well life: they add each age to their own; whatever was done in the years before them is an acquired thing for them.
If we are not very ungrateful people, those illustrious founders of sacred doctrines were born for us, for us they have prepared life. We are guided by the fatigue of others towards noble deeds, brought out of the darkness towards the light; we are not forbidden to any century, in all we are allowed and, if we like to come out with greatness of the soul from the anguish of human weakness, there is a lot of time through which we can wander. We can talk with Socrates, doubt with Carneades, rest with Epicurus, conquer the nature of man with the Stoics, go further with the Cynics. Allowing us nature to extend into all time participation, why not (to raise ourselves) with all our spirit from this small and transient passing of time towards those things that are immense, eternal and in common with the best? These, who run here and there for commitments, who do not let in peace for themselves and others, when they are well insane, when they have daily wandered through the doors all and they did not neglect any open door when they carried the interested greeting customer to the patron saint, rewarded in food], how much and who could they see of such an immense and bound in various passions? How many will there be whose sleep or lust or grossness will reject them! How many those who, after having tormented them for a long time, will neglect them with feigned care! How many will avoid showing up in the hall packed with customers and they will flee through secret exits of houses, as if the deception was no longer rude
not to let them in! How many half asleep and emboldened by the revelry of the previous day, to those miserable ones
who interrupt their own sleep to wait for that of others, with difficulty lifting their lips they will emit with
arrogant yawns the name whispered a thousand times! It can be said that those who want to linger in real commitments be every day as close as possible to Zeno, Pythagoras, Democritus and the other priests of the good arts,
Aristotle and Theophrastus. None of them will have no time, no one will not leave those who come to him happier and fond of himself, no one will allow anyone to leave him empty-handed; from all mortals they can be met, night and day.
If we are not very ungrateful people, those illustrious founders of sacred doctrines were born for us, for us they have prepared life. We are guided by the fatigue of others towards noble deeds, brought out of the darkness towards the light; we are not forbidden to any century, in all we are allowed and, if we like to come out with greatness of the soul from the anguish of human weakness, there is a lot of time through which we can wander. We can talk with Socrates, doubt with Carneades, rest with Epicurus, conquer the nature of man with the Stoics, go further with the Cynics. Allowing us nature to extend into all time participation, why not (to raise ourselves) with all our spirit from this small and transient passing of time towards those things that are immense, eternal and in common with the best? These, who run here and there for commitments, who do not let in peace for themselves and others, when they are well insane, when they have daily wandered through the doors all and they did not neglect any open door when they carried the interested greeting customer to the patron saint, rewarded in food], how much and who could they see of such an immense and bound in various passions? How many will there be whose sleep or lust or grossness will reject them! How many those who, after having tormented them for a long time, will neglect them with feigned care! How many will avoid showing up in the hall packed with customers and they will flee through secret exits of houses, as if the deception was no longer rude
not to let them in! How many half asleep and emboldened by the revelry of the previous day, to those miserable ones
who interrupt their own sleep to wait for that of others, with difficulty lifting their lips they will emit with
arrogant yawns the name whispered a thousand times! It can be said that those who want to linger in real commitments be every day as close as possible to Zeno, Pythagoras, Democritus and the other priests of the good arts,
Aristotle and Theophrastus. None of them will have no time, no one will not leave those who come to him happier and fond of himself, no one will allow anyone to leave him empty-handed; from all mortals they can be met, night and day.
XV. None of them will force you to die, all of them will teach you; none of them he will wear out your years or add his own; speaking of none of them will be dangerous, none of them will be lethal friendship, no one's consideration will be expensive. You will get anything you want from them; will not depend on they that you do not absorb the more you will receive. What joy, what peaceful old age awaits those _ take refuge in the bosom of clientele of these! He will have with whom to reflect on the little ones and on the biggest topics, who to consult every day about himself
same, by whom hear the truth without outrage, by whom be praised without servility, in the likeness of whom conform.
We used to say that it was not in our power to choose the parents we were lucky to have: but we are allowed be born according to our will. There are families of excellent talents: choose which (of them) you want to be welcomed into;
you will not only be adopted in the name, but also in the goods themselves, which should not be guarded either with avarice or
with narrow-mindedness: (the goods) will become greater the more you distribute them. They will show you the way to
eternity and they will lift you to that place from which no one is thrown out. This is the only way to extend it mortal state, indeed to change it into an immortal state. Honors, monuments, everything that ambition has established by decrees or
he built with works, soon goes to ruin, nothing does not destroy and transform a long old age; but it can't harm those things that wisdom has consecrated; no age (them) will erase or diminish (them); the following one and then the ever successive ones will bring something in venerability, since envy dominates more closely
we frankly admire when (envy) lies in the distance. Therefore the life of the sage extends much, not he is troubled by the same border that (anguish) others: he alone is free from the laws of human nature, all the centuries they are subject to him as to a god. A certain time passes: it keeps him linked with the memory; it is urgent: it makes use of it; stands for arrive: anticipates it. The collection of each time into one makes his life long.
same, by whom hear the truth without outrage, by whom be praised without servility, in the likeness of whom conform.
We used to say that it was not in our power to choose the parents we were lucky to have: but we are allowed be born according to our will. There are families of excellent talents: choose which (of them) you want to be welcomed into;
you will not only be adopted in the name, but also in the goods themselves, which should not be guarded either with avarice or
with narrow-mindedness: (the goods) will become greater the more you distribute them. They will show you the way to
eternity and they will lift you to that place from which no one is thrown out. This is the only way to extend it mortal state, indeed to change it into an immortal state. Honors, monuments, everything that ambition has established by decrees or
he built with works, soon goes to ruin, nothing does not destroy and transform a long old age; but it can't harm those things that wisdom has consecrated; no age (them) will erase or diminish (them); the following one and then the ever successive ones will bring something in venerability, since envy dominates more closely
we frankly admire when (envy) lies in the distance. Therefore the life of the sage extends much, not he is troubled by the same border that (anguish) others: he alone is free from the laws of human nature, all the centuries they are subject to him as to a god. A certain time passes: it keeps him linked with the memory; it is urgent: it makes use of it; stands for arrive: anticipates it. The collection of each time into one makes his life long.
XVI. Very short and troubled is the life of those who forget the past, neglect the present, have fears about the future: when they will come late at the last hour they realize, unhappy, that they have been busy for a long time, even though they haven't done anything. IS there is no reason to believe that they can be proven to have a long life by frequently invoking the death: ignorance torments them in uncertain feelings, which incur in the same things they fear; therefore they invoke often death, because they fear it. It is not even proof to believe that they live long the fact that often the day it seems to them eternal, that while the agreed time for supper arrives they complain that the hours pass slowly;
in fact, if sometimes the occupations abandon them, they burn abandoned in their free time and do not know how to dispose of them and
how to use it. And so they turn to any occupation and all the time that elapses is burdensome for them,
just as well as, when a day has been set for a gladiator show, or when the moment is awaited
established of some other show or pleasure, they want to skip the days in between. For them, each postponement of one is long what was hoped for: but the time they love is short and quick, and much shorter because of them; in fact they pass from a
place to another and cannot stop in a single passion. For them the days are not long, but hateful; but instead how brief the nights that pass in wine or in the embrace of prostitutes seem! Here also the madness of poets, who feed human errors with (their) fables: according to them it seems that Jupiter, seduced by intercourse [lit .:
sweetened by pleasure], doubled (the time of) one night [is the myth of Alcmene, to whom Jupiter had presented himself
under the guise of her husband Amphitryon: she doubled the length of the night, the fruit of which was later to be Hercules].
What else is to feed our vices than to attribute to them the authors of which and give the evil justified license by the example of divinity? The nights they buy expensive may not seem very short to them price? They lose the day waiting for the night, the notes for fear of the day.
in fact, if sometimes the occupations abandon them, they burn abandoned in their free time and do not know how to dispose of them and
how to use it. And so they turn to any occupation and all the time that elapses is burdensome for them,
just as well as, when a day has been set for a gladiator show, or when the moment is awaited
established of some other show or pleasure, they want to skip the days in between. For them, each postponement of one is long what was hoped for: but the time they love is short and quick, and much shorter because of them; in fact they pass from a
place to another and cannot stop in a single passion. For them the days are not long, but hateful; but instead how brief the nights that pass in wine or in the embrace of prostitutes seem! Here also the madness of poets, who feed human errors with (their) fables: according to them it seems that Jupiter, seduced by intercourse [lit .:
sweetened by pleasure], doubled (the time of) one night [is the myth of Alcmene, to whom Jupiter had presented himself
under the guise of her husband Amphitryon: she doubled the length of the night, the fruit of which was later to be Hercules].
What else is to feed our vices than to attribute to them the authors of which and give the evil justified license by the example of divinity? The nights they buy expensive may not seem very short to them price? They lose the day waiting for the night, the notes for fear of the day.
XVII. The same pleasures are theirs anxious and restless for various fears and the anguished question of who is at the maximum of pleasure [lit .: of whom maximally rejoices]: "How long will this (last)?". From this state of mind kings mourned their power,
who is at the maximum of pleasure [lit .: of whom
maximally rejoices]: "How long will this (last)?". From this state of mind kings mourned their power,
nor did the greatness of their fortune console them, but the imminent end terrified them. Having deployed the army
through huge spaces of territories and not embracing the number but the size, the proud king of the gods
Persians [Xerxes] shed tears, because in a hundred years none of such youth would have survived: but to
they were about to hasten their destiny just he who wept (them) and who would lose others at sea, others on land,
others in battle, others on the run and in a short time it would have brought to ruin those for whom he feared the hundredth year.
And are not their joys also anxious? In fact, they do not have solid foundations, but they are disturbed by it
nullity from which they derive. Which therefore do you think are sad times by their own admission, when
also these (periods), in which they pride themselves on and place themselves above humanity, are they untrue? All the
greater goods are anxious and we must not trust any luck less than the most favorable: it is
new happiness is necessary to preserve happiness and vows must be made precisely for the vows that have been fulfilled. Indeed
everything that happens by chance is unstable; that which will rise higher, more easily (will fall) below.
Certainly transient things do not please anyone: it is therefore inevitable that it is very painful and not only
very short the life of those who procure with great difficulty things to possess with greater difficulty.
Hardly they get what they want, anxiously they manage what they got; while none time is calculated that will never return: new occupations take over from old ones, a hope awakens hope, ambition ambition. The end of suffering is not sought, but matter is changed. The our offices have tormented us: those of others take more time; we stopped struggling as candidates:
let's start over as voters; we have renounced the annoyance of accusing: we fall (into that) of judging; has ceased to be a judge: he becomes an inquisitor; has aged in the paid administration of other people's assets: it is required occupied by their possessions. Military service dismissed Mario: (him) tires the consulate. Quinzio [Cincinnato] yes
he struggles to avoid the office of dictator [lit .: the dictatorship]: he will be recalled by the plow. Scipio will march against the Carthaginians not yet ripe for so much enterprise; winner of Hannibal [in Zama, in 202 BC], winner of Antiochus [king of Syria, in Magnesia in 190 BC], pride of his own consulate, guarantor of his brotherly one [Lucio], if there is no had it been opposition on his part, it would have been placed next to Jupiter [Scipio refused that his statue was placed in the temple of Capitoline Jupiter]: civil uprisings will involve (him) savior of the citizens and after the equal honors
the gods, rejected as a young man, now old (him) will please the ostentation of a proud exile. They will not fail never happy or sad reasons for concern; life will drag on through occupations: you will never live the time free, will always be desired.
who is at the maximum of pleasure [lit .: of whom
maximally rejoices]: "How long will this (last)?". From this state of mind kings mourned their power,
nor did the greatness of their fortune console them, but the imminent end terrified them. Having deployed the army
through huge spaces of territories and not embracing the number but the size, the proud king of the gods
Persians [Xerxes] shed tears, because in a hundred years none of such youth would have survived: but to
they were about to hasten their destiny just he who wept (them) and who would lose others at sea, others on land,
others in battle, others on the run and in a short time it would have brought to ruin those for whom he feared the hundredth year.
And are not their joys also anxious? In fact, they do not have solid foundations, but they are disturbed by it
nullity from which they derive. Which therefore do you think are sad times by their own admission, when
also these (periods), in which they pride themselves on and place themselves above humanity, are they untrue? All the
greater goods are anxious and we must not trust any luck less than the most favorable: it is
new happiness is necessary to preserve happiness and vows must be made precisely for the vows that have been fulfilled. Indeed
everything that happens by chance is unstable; that which will rise higher, more easily (will fall) below.
Certainly transient things do not please anyone: it is therefore inevitable that it is very painful and not only
very short the life of those who procure with great difficulty things to possess with greater difficulty.
Hardly they get what they want, anxiously they manage what they got; while none time is calculated that will never return: new occupations take over from old ones, a hope awakens hope, ambition ambition. The end of suffering is not sought, but matter is changed. The our offices have tormented us: those of others take more time; we stopped struggling as candidates:
let's start over as voters; we have renounced the annoyance of accusing: we fall (into that) of judging; has ceased to be a judge: he becomes an inquisitor; has aged in the paid administration of other people's assets: it is required occupied by their possessions. Military service dismissed Mario: (him) tires the consulate. Quinzio [Cincinnato] yes
he struggles to avoid the office of dictator [lit .: the dictatorship]: he will be recalled by the plow. Scipio will march against the Carthaginians not yet ripe for so much enterprise; winner of Hannibal [in Zama, in 202 BC], winner of Antiochus [king of Syria, in Magnesia in 190 BC], pride of his own consulate, guarantor of his brotherly one [Lucio], if there is no had it been opposition on his part, it would have been placed next to Jupiter [Scipio refused that his statue was placed in the temple of Capitoline Jupiter]: civil uprisings will involve (him) savior of the citizens and after the equal honors
the gods, rejected as a young man, now old (him) will please the ostentation of a proud exile. They will not fail never happy or sad reasons for concern; life will drag on through occupations: you will never live the time free, will always be desired.
XVIII. So get away from the crowd, dearest Pauline, and finally retire to a more port quiet, push yourself not because of the lifespan. Think how many waves you have faced, how many private storms you have endured, how many public (storms) have you attracted; already enough your worth has been proven through tiring and heavy examples: experience what (your worth) can do without commitments. Most of life, of certainly the best, even if it was dedicated to public affairs: take some time for yourself as well. And I'm not inviting you to a lazy and inert inactivity, not because you immerse what is in you of vigorous nature in torpor and pleasures dear to the common people: this is not to rest; you will find more important activities than all those so far valiantly treated, that
I took to accomplish secluded and quiet. You will certainly manage the affairs of the world as selflessly as
(of) others, as scrupulously as yours, with as much zeal as public. You earn esteem in a position where
it is not easy to avoid ill will: but nevertheless, believe me, it is better to know the calculation of one's life than (that) of the
state grain. It removes this vigor of the soul, very capable of the greatest things, from an honorary office, but
not very suitable for a peaceful life and thinks that you have not taken care, from an early age, of every care of liberal studies
so that many thousands (of moggi) of wheat would be happily entrusted to you: you had aspired for something more greater and higher. There will be men of perfect sobriety and industrious activity: all the more suitable for mares are slow to carry weights than noble horses, whose generous agility who has ever oppressed with a heavy soma? Then think how much trouble it is to subject yourself to such a great burden: you take care of the human belly; the people hungry does not hear reasons, is not appeased by justice or bent by prayer. Now, within those few days in which Gaius Caesar [Caligula] died - if there is any sensitivity in the afterlife, supporting this with a very grateful heart,
because he calculated that the surviving Roman people certainly remained food for seven or eight days - while
he joins ship bridges [Caligula had a ship bridge built from Baia to Pozzuoli, as Suetonius tells us]
and playing with the resources of the empire, the worst of evils even for the besieged was approaching, the lack of food;
it almost consisted in death and hunger and, as a consequence of hunger, the ruin of everything and the imitation of a king
foolish and foreign and sadly proud [King Xerxes, who built a port on the Dardanelles for the
unfortunate expedition to Greece]. What was the soul then of those who had been entrusted with the care of public grain,
subject to stones, iron, flames, Gaius? With enormous dissimulation they covered up such a great evil hidden in the bowels and with good reason; in fact some evils must be treated without the knowledge of the sick: for many reasons of death was knowing one's own evil.
I took to accomplish secluded and quiet. You will certainly manage the affairs of the world as selflessly as
(of) others, as scrupulously as yours, with as much zeal as public. You earn esteem in a position where
it is not easy to avoid ill will: but nevertheless, believe me, it is better to know the calculation of one's life than (that) of the
state grain. It removes this vigor of the soul, very capable of the greatest things, from an honorary office, but
not very suitable for a peaceful life and thinks that you have not taken care, from an early age, of every care of liberal studies
so that many thousands (of moggi) of wheat would be happily entrusted to you: you had aspired for something more greater and higher. There will be men of perfect sobriety and industrious activity: all the more suitable for mares are slow to carry weights than noble horses, whose generous agility who has ever oppressed with a heavy soma? Then think how much trouble it is to subject yourself to such a great burden: you take care of the human belly; the people hungry does not hear reasons, is not appeased by justice or bent by prayer. Now, within those few days in which Gaius Caesar [Caligula] died - if there is any sensitivity in the afterlife, supporting this with a very grateful heart,
because he calculated that the surviving Roman people certainly remained food for seven or eight days - while
he joins ship bridges [Caligula had a ship bridge built from Baia to Pozzuoli, as Suetonius tells us]
and playing with the resources of the empire, the worst of evils even for the besieged was approaching, the lack of food;
it almost consisted in death and hunger and, as a consequence of hunger, the ruin of everything and the imitation of a king
foolish and foreign and sadly proud [King Xerxes, who built a port on the Dardanelles for the
unfortunate expedition to Greece]. What was the soul then of those who had been entrusted with the care of public grain,
subject to stones, iron, flames, Gaius? With enormous dissimulation they covered up such a great evil hidden in the bowels and with good reason; in fact some evils must be treated without the knowledge of the sick: for many reasons of death was knowing one's own evil.
XIX. Take refuge in these quieter, safer, bigger things! Believe that it is the same thing if you take care that the wheat is transferred into the granaries intact both by fraud and by the neglect of
transporters, which is not drenched in accumulated moisture and does not ferment, which conforms to the size and weight, or if
you approach these sacred and sublime things to know what the matter of God is, what the will, the condition, the
form; what condition awaits your spirit; where nature disposes us once we come out of (our) bodies; what it is that it holds everything heavier in the center of this world, suspends above the light ones, raises the fire at the top, excite the stars in their paths; and gradually the other things full of amazing phenomena? Want, once abandoned the earth, pay attention to these things? Now, as long as the blood is warm, we must full of vigor strive for better things. Many good activities await you in this kind of life, love and the practice of virtues,
the oblivion of passions, knowing how to live and knowing how to die (lit .: the knowledge of living and dying), a profound stillness of things.
XX. Certainly miserable is the condition of all the busy ones, but even more miserable (that) than
those who do not even get busy with their own chores, sleep in relation to the sleep of others, walk
according to the passage of others, who are prescribed (how) to love and hate, things that are the most spontaneous of all. Self they want to know how short their life is, consider how small their share is. Therefore when you see a pretext together already worn several times or a famous name in the forum, do not feel envious: these
things are achieved at the expense of life. In order for a single year to be given by them, they will consume all their years [the years yes
were given by the name of the consuls]. Before climbing to the top of ambition, some life gave up while you they debated among the first (difficulties); to some, having gone through a thousand dishonesties to achieve the position, the bitter consideration came to mind of having been damned by the epitaph; of some the extreme failed
old age, while like youth awaited new hopes, weakened by enormous and burdensome efforts. Shameful the one who left his breath in court, in old age, defending completely unknown litigants and looking for the assent of an ignorant audience; infamous is he who, tired of living rather than working, collapsed among his own
commitments; infamous is he who the heir, detained for a long time, laughs at while he dies devoting himself to his accounts. I can not leave out an example that comes to mind:
those who do not even get busy with their own chores, sleep in relation to the sleep of others, walk
according to the passage of others, who are prescribed (how) to love and hate, things that are the most spontaneous of all. Self they want to know how short their life is, consider how small their share is. Therefore when you see a pretext together already worn several times or a famous name in the forum, do not feel envious: these
things are achieved at the expense of life. In order for a single year to be given by them, they will consume all their years [the years yes
were given by the name of the consuls]. Before climbing to the top of ambition, some life gave up while you they debated among the first (difficulties); to some, having gone through a thousand dishonesties to achieve the position, the bitter consideration came to mind of having been damned by the epitaph; of some the extreme failed
old age, while like youth awaited new hopes, weakened by enormous and burdensome efforts. Shameful the one who left his breath in court, in old age, defending completely unknown litigants and looking for the assent of an ignorant audience; infamous is he who, tired of living rather than working, collapsed among his own
commitments; infamous is he who the heir, detained for a long time, laughs at while he dies devoting himself to his accounts. I can not leave out an example that comes to mind:
Sesto Turranio was an old man of careful conscientiousness, who after ninety years, having unexpectedly received from Caio Cesare [Caligula] the exemption from the power of attorney, he gave
of being made up on the bed and being mourned as if dead by the family around him. The house cried the inactivity of the old master and did not stop mourning before his job was returned to him. At this point it is pleasant to die busy? The same state of mind has the most: in them there is longer the desire than the capacity of work; they fight against the decay of the body, the same old age they judge burdensome and with no other name, because it puts them aside. The law does not call into arms from the age of fifty, does not summon the senator from
sixty: men get rest more difficultly from themselves than from the law. Meanwhile, while I am robbed and robbed, while mutually taking away their peace, while they are mutually unhappy, life is without fruit, without pleasure, without any progress of the spirit: no one has death before his eyes, no one does not projects hopes far away, some then even organize those things that are beyond life, great piers of sepulchres and dedications of public works and funeral games (lit .: at the stake) and sumptuous funeral rites. But surely the funeral of these, as if they had lived very little, must celebrate themselves in the light of torches and candles blood? It is little. Are they torn apart? It is little: they are crushed by the enormous mass of animals! ". It was better than these things went into oblivion, so that later no powerful would learn and envy a thing entirely inhumane. How much fog puts great luck ahead of our minds! He then thought he was above of nature, exposing many unhappy hosts to beasts born under a foreign sky, organizing fights among such dissimilar animals, shedding much blood in the presence of the Roman people, who would soon have forced him to
of being made up on the bed and being mourned as if dead by the family around him. The house cried the inactivity of the old master and did not stop mourning before his job was returned to him. At this point it is pleasant to die busy? The same state of mind has the most: in them there is longer the desire than the capacity of work; they fight against the decay of the body, the same old age they judge burdensome and with no other name, because it puts them aside. The law does not call into arms from the age of fifty, does not summon the senator from
sixty: men get rest more difficultly from themselves than from the law. Meanwhile, while I am robbed and robbed, while mutually taking away their peace, while they are mutually unhappy, life is without fruit, without pleasure, without any progress of the spirit: no one has death before his eyes, no one does not projects hopes far away, some then even organize those things that are beyond life, great piers of sepulchres and dedications of public works and funeral games (lit .: at the stake) and sumptuous funeral rites. But surely the funeral of these, as if they had lived very little, must celebrate themselves in the light of torches and candles blood? It is little. Are they torn apart? It is little: they are crushed by the enormous mass of animals! ". It was better than these things went into oblivion, so that later no powerful would learn and envy a thing entirely inhumane. How much fog puts great luck ahead of our minds! He then thought he was above of nature, exposing many unhappy hosts to beasts born under a foreign sky, organizing fights among such dissimilar animals, shedding much blood in the presence of the Roman people, who would soon have forced him to
pay more [refers to Pompey's civil war against Caesar]; but then, deceived by perfidy dedications of public works and funeral games (lit .: at the stake) and sumptuous funeral rites. But surely the funeral of these, as if they had lived very little, must celebrate themselves in the light of torches and candles.
LIFE CYCLE
Life is an adventure with a beginning decided by others, an end not wanted by us, and many interludes chosen at random by the case.
Roberto Gervaso
CHILDHOOD LIFE CYCLE
SAROYAN WILLIAM, THE HUMAN COMEDY,
OVERSEAS EDITIONS, Inc New York, 1945
LITTLE Ulysses Macauley was one day intent on observing the new mole hole, which was in the
garden behind the house, in Santa Giara Avenue, in Ithaca, a town in California. The mole of this new hole threw out large quantities of fresh dirt and spied on the little boy, who was certainly a stranger, but not
just an enemy. Before Ulysses finished enjoying this miracle, one of Ithaca's many birds flew behind
the foliage of the old walnut, and, taking his place on a branch, unleashed his joy, thus drawing attention
of the boy from the earth to the tree. A freight train roared and snorted from afar. The little boy listened: the rush of the train made the earth tremble under his feet, then ran away, and it seemed to him that he was going faster of all things in the world.
He arrived just in time to see the whole train at the level crossing, from the locomotive to the last wagon. He gestured with his hand to the driver, but he didn't move. He gestured to five or six other passengers, and those too nothing. They could very well have returned the gesture, but they did not. And finally, he saw a black man leaning over from a freight car: its song reached him above the crash of the train.
“Oh, don't cry, my dear. Oh, don't cry all day! We'll sing a song - the house song, Della, our old home - in distant Kentucky. "
Ulysses also signaled to the black man, and then a great extraordinary thing was seen, which no one would ever have waited: that black man different from all the others motioned to him and shouted: «I'm going home, boy! I'm going back to my home!"
And they continued to greet each other with great gestures, until the train could hardly be seen anymore.
At this point Ulysses looked around, and behold, he saw right around him this strange world of his, full of weeds and scrap, wonderful, illogical, yet beautiful. An old man with a sack on his back came down the street railroad. Ulysses waved a greeting to him too, but he was too old and tired to like them
expansions of a little boy. She looked at him as if they were both already dead.
And so Ulysses went slowly homeward, and still listened inside himself to that train, and the song of that negro and the cheerful words: «I'm going home, boy! I'm going back to my house. " He stopped by a medlar to think better, kicking at the rotten yellowish medlars that were on the ground. And, after a moment, he smiled very special of the Macauleys, that gentle, wise and reserved smile that says yes to all things.
When he turned the corner and saw the Macauley house, Ulysses began to jump on one foot and then on the other; he stumbled and fell for joy, but got to his feet and resumed his run.
Mom was in the little garden feeding the chickens, watching her baby run, fall, get up, stumble again. Quickly but quietly, he came up to her, and then went to look for the eggs in the chicken basket. Neither found one. He looked at it well for a moment, took it, brought it to his mother, and handed it to her cautiously; and with this meant something that no man can guess and no child can remember to tell it then.
When he turned the corner and saw the Macauley house, Ulysses began to jump on one foot and then on the other;
he stumbled and fell for joy, but got to his feet and resumed his run.
Mom was in the little garden feeding the chickens, watching her baby run, fall, get up, stumble again. Quickly but quietly, he came up to her, and then went to look for the eggs in the chicken basket. Neither found one. He looked at it well for a moment, took it, brought it to his mother, and handed it to her cautiously; and with this meant something that no man can guess and no child can remember to tell it then.
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SOCIAL POLICIES AND SERVICES TO THE PERSON AND THE COMMUNITY
What is it that you hold in your hand? A letter? I'm done talking. Come on, read your letter, boy. "
"And a letter from my brother Marco," said Homer. "I haven't had a moment to open it yet."
"Open it then," said the old telegraph operator. “Read your brother's letter. Read it aloud. "
"Do you want to hear what he says, Mr. Grogan?" Homer said.
"Yes, if you don't mind, I'd be very happy to hear it," said the old telegraph operator, and took another drink.
Homer tore open the envelope, took out his brother Marco's letter, unfolded it, and began to read very slowly.
"Dear Homer" - he read. “First of all, everything that belongs to me in the house is yours now - to be given to Ulysses later when you don't know what to do with it: my books, the gramophone, the records, my clothes when they fit you, the bicycle, the microscope, the fishing tackle, the mineral collection and all the other things that belong to me are yours. Then I yield to you, rather than to Bellina, because now you are the man of the Macauley family of Ithaca. What I earn it last year at the factory, I gave it to Mom, of course, to help around the house. But I know it can't at least enough, and soon the mother and Bellina will think about going to work. I can't ask you to stop him, but I hope you will think for yourself not to let him. I think you will, because I would too.
Mom will want to go to work and Bellina too. But this will be one more reason for you to object. I do not know how you will do to run the hut and to study at the same time, but I am confident that you will find the way, there.
Mom gets my soldier's wages, except for a few dollars that I have to keep for myself, but not this money they can be enough. It is difficult for me to ask so much of you, when I myself did not start working before nineteen years; but I have a strange confidence that you will be able to do what it failed to do to me.
I miss you a lot, of course, and I think about you constantly. I am serene, and even if I have never believed in wars, - and I know they are absurd, even when necessary, - I am proud to serve my country, which to me it means Ithaca, our home and all Macauleys.
I recognize no enemies in the world, because no human being can be my enemy. Whoever it is, whatever color his skin, however wrong his opinions may be, he is my friend, not my enemy, because
he is no different from me. I don't have it with him, but with that part of him that first of all I try to destroy in myself.
I don't feel like a hero. I am not inclined to feelings of this kind. I don't hate anyone. I don't even feel
patriotic, because it is natural for me to love my country, its people, its cities, my home and my family.
I'd rather not be a soldier. I would prefer that there were no wars, but as I am a soldier and as a war
there is, it is a long time since I set out to do everything possible to be a good soldier.
I don't really know what awaits me, but whatever it is, I am humbly ready to accept it. I am very afraid
- I have to tell you; but I know that when the time comes, I will do my duty, and perhaps even a little more than my duty; but I want you to know that I do not obey any command, but only what my heart commands.
Kids from all over America, from thousands of cities like Ithaca, will keep company. I could die in this war. I must take courage and tell you. I don't like the idea of dying at all. More than anything else in the world I wish to return to Ithaca, and living many, many years with you, with my mother, my sister and my brother. I wish to return for Maria and for house and family that we will build together. We are likely to leave soon - for the front. No one knows which front, but he is sure we will leave soon. So you may not receive any more letters from me for a while. I hope however that this is not my last letter. If so, feel me still close. Don't believe I'm left for always. Let the other rron believe it. I have a friend here who is an orphan - a foundling; it is strange that among all the boys he has become my friend. His name is Tobey George. I told him about Ithaca and our family. One day, I will take him to Ithaca with me. When you read this letter, don't be sad. I'm happy to be the one of the Macauley who is at war, because it would be a sin, and it would not be fair, for it to be you.
I can write you now what I have never been able to say to you verbally. You are the best of the Macauleys. You must continue to be the best. Nothing has to stop you. You're fourteen now, but you gotta live to be twenty, thirty, forty, fifty, sixty. And in the years of your life, you have to live for eternity. I believe you will. I will always look at you.
You represent what we fight for. Yes, you, my brother. How could I tell you these things if we were together?
You would jump on me and fight with me, and you would say that I am crazy; but despite everything, what I said it's true. Now I'll write your name here, for you to remember: Homer Macauley. That's what you are. I miss you a lot. I can not wait to see you again. When this happens, when we are together again, we will do the fight, and I'll let you throw me to the floor in the living room, in front of Mum and Bettina e. to Ulysses, and perhaps also to Mary; you
I'll let it win, because I'll be so happy to see you again. God bless you. Goodbye. Your brother, Marco. "
THE SUM AND SUBSTANCE OF THE NOVEL IN CINEMA
cinema film
Cinematography is a new way of writing, and therefore has a different sensitivity, another inner movement.
It is not a question of "second-class art" or a substitute synthesis with respect to theater, literature or painting, but the discovery of other worlds within us.
CINEMA LITERATURE
It is not a country for old men: "Joel & Ethan Coen: so they betrayed a great book and made a great movie " from the Garlasco di Silvana Library
"No Country for Old Men is the first line of a poem by William Butler Yeats entitled Sailing to Byzantium, in which the Irish poet immortalizes the generations destined to disappear and speaks of 'what has passed, is passing and is to come '.
When Cormac McCarthy chose it as the title of his penultimate novel, he used the line to comment
the mood of its protagonist, Sheriff Ed Tom Bell, a man close to old age, speaking time and time again and utters phrases like: 'I was sheriff of this county when I was twenty-five years'. Called on by Scott Rudin to direct the film adaptation of the novel, Joel and Ethan Coen have immediately imagined for the role of the sheriff a charismatic actor like Tommy Lee Jones, but they modified the character: the book, which tells the violent pursuit of a hunter who comes across a suitcase with two million dollars, by a psycho killer, a bounty killer and various drug traffickers, is punctuated by the diary of the sheriff, reflecting on evil and its mysterious nature. The film is very faithful to the book in terms of the plot, but
it minimizes the protagonist's philosophical reflections, which appear in an initial off voice and are integrated in some dialogues. It is not just a choice aimed at making the film adaptation spectacular (the first in career of the Coens): unlike McCarthy, the two directors are not interested in reflecting on why the violence, but they seem, instead, fascinated by it and resolve the story in terms of strong images and details apparently insignificant that are however revealing, surprising effects. They do, in other words, very great, very great cinema, which enhances the dramaturgical potential of a captivating manhunt from the first at the last frame, but risks betraying the most intimate and painful essence of the great American writer's novel.
No Country for Old Men, which deservedly garnered eight Oscar nominations, was filmed on location
described in the novel, between New Mexico and the southern border of Texas. It is the semi-desert area where it has already been McCarthy's frontier trilogy is set and in which, on the highest mountain, the inscription 'The Bible is the truth, read it. ' It is a world in which the inhabitants live constantly in the presence of death and the Thunder they immortalize this condition in the disenchanted looks of the protagonists, in the hopeless irony and in the outbursts of meaningless cruelty. A key line is: 'You can't stop what's coming'. [...] But the most fascinating and risky invention is that relating to the character of Anton Chigurh. Faithful to the teaching
of Hitchcock, according to which the more successful the villain, the more successful the film, the Coens have devoted the greatest
this psychopathic killer, who they turned into the real protagonist. [...] Chigurh is a depiction of
absolute evil and is frightening thanks to the choice to make him act awkwardly: the total detachment with which kills, alternating with flashes of murderous fury, make him one of the most memorable villains in film history. The
film has another winning element: it has no musical commentary. The Coens have never made a cinema
realistic, and also in this case they do not seek the truth effect: it is nature that speaks, with its external sounds, along with it the roar of weapons. The panorama that extends boundless around the protagonists, filmed with colors solemn by Roger Deakins, looks identical to that of millions of years ago, but the intervention of man constantly brings
vulgarity and degradation. In that vast sunburnt area, where a stream of illegal immigrants crosses the Rio every day.
Great, men massacre themselves for a will to dominate that denies the dimension of dreams and emancipation social. In such a degraded universe, the diabolical Anton Chigurh can only triumph: he has neither dreams nor ambitions, and testifies to the inevitability of evil in a world that has chosen darkness. This is why it is not a country for old people ': anyone who cares about values or feelings is doomed to succumb, and only Sheriff Bell
he knows that the past is not necessarily better than the present, but at least it brings with it the dignity of experience. "(da Antonio Monda, Joel & Ethan Coen: so they betrayed a great book and made it into a great film, "Il
Republic Friday ", 15/02 / '08)
"No Country for Old Men: Texas Noir" (from NYTimesBooks)
"No Country For Old Men: Are the Coens finally growing up?" (from Telegraph.co.uk)
MENTION
"repeating each other's writings serve as instruments for this Spirit to give the world ever new works
if souls knew how to undergo this action, their life would be nothing but a continuation of the divine writings, which are expressed up to the end of the world no longer with ink and on paper, but in hearts. "
JP de Caussade, Abandonment to divine providence, (proposed by Prisma)
quote
Why mention? There are two reasons: modesty and pride.
He cites himself out of modesty, acknowledging that the right belief we share has originated from others and that we arrived later.
He is cited out of pride, since he is more dignified and more courteous, according to what Borges said (they will forgive me quote?), to be proud of the pages that have been read that not of those that have been written [...] to quote is a
another way of saying "I have not lived in vain" (in this case "I have not read in vain") and also "I was thinking of you"
quotes
Citation: linguistic, figurative or sound motif taken from a foreign context, therefore easily recognizable, inserted in a current context.
The quotation is one of the concepts with which the intertextual memory of texts in philology is conventionally indicated traditional. Another "interlocutor", absent, is aroused and evoked in his own speech.
In the Middle Ages and Antiquity it was quoted "meaningfully", not literally - and therefore properly "incorrect" - instead, starting from the 16th century, the quotation marks indicate the literality of the extract. Through the quotation a text declares to
invoke the authority of another and interprets a past present as still effective.
Citation is a way of forming memory through repetition. It is attested and put to arrangement in collections or anthologies of citations, the "places", in which the circulation of the citation settles and
the tension between repetition and refinement emerges. To the extent that the quotation brings the past back to the present
inserting it in a new context it can act as a paradigmatic case, or even as a model of the memory in general.
The easy citability and the dignity of citation indicate two aspects of citation as a mode of cultural transmission.
The first aspect corresponds to the form in which something creeps into memory. It indicates a kind of
posteriority of what is remembered: such posteriority is not a presupposition, but rather an effect of the quotation.
The second aspect is a mode of auctoritas, of that authority which is called into question through the citation thus transferred to the citation itself. The act of citing exhibits and demonstrates its premise: the availability of what is recalled and repeated and the authority of the speech quoted. What is presented in the quote encloses a present that only the quotation conquers and that it is not given before the repetition in it: a presence that is given to posterior, posthumous.
In the quotation the evocation of the memory is a "misrepresentation", the context from which the quotation is taken is broken and the quote is extrapolated from it in order to be preserved and therefore to be able to return to use.
W. Benjamin has proposed a formula to indicate this link of destruction and permanence:
"Some hand down things making them intangible and preserving them, others situations, making them available and liquidating them "(in destructive character II).
As quotes, words or phrases are detached from the context in which they generate meaning. Transferred and placed in another constellation what is quoted becomes legible through the text in which it is quoted, establishing new ones connections and acquiring a new context. Even the writing of history can be defined - in a broad sense - as a form of "quotation" through which
"What from time to time is the historical object is torn from its context"
(Benjamin, The Passages of Paris)
and thus preserved to finally become legible.The dignity of citation and the easy citability set the difference between the consecration of a name through the quotation and the anonymity of the quotation.
As topos, between the attribution of authority through the voice of a personality from the past and the anonymity of what it is simply repeated. What is mentioned frequently enough no longer requires any authority behind it,
but rather a recurrence, which makes it commonplace, and a repeatability (meme).
The "proverbial saying" may also have preserved in the lexicon of the citations the reference to the original source, however, the more proverbial it is, the less it refers to this origin.
The quotation is a hinge between past and present insofar as it interrupts the present discourse to recall
the past and insert it as a fragment. The condition affects the actual discourse, but still maintains the
possibility, which hovers around her like a ghost, of a further penetration of the text through other discourses.
In: Nicolas Pethes, Jens Ruchatz (Italian edition edited by Andrea Borsari, Dictionary of memory and memory,Bruno Mondadori, 2002, pp. 87-89
It was the case between nine that brought me
and ten o'clock on a Sunday morning
turning to a bridge, one of many, to the right
along the semi-freeze of a canal. And not
this is the house, but only
- a thousand times already seen -
on the disused sign: “Anne Frank House”.
My partner said later: that
Anne Frank's doesn't have to be, it's not
privileged memory. There were so many
who collapsed from hunger alone
without the time to write it.
She, it is true, wrote it.
But at every turn at every bridge along every canal
I kept looking for it without finding it anymore
always finding it.
This is why Amsterdam is an unfathomable one
in its three four variable elements
which merges in many recurring units, in his own
three four sodden or unripe colors
that how big is its perpetual space,
soul that irradiates firm and clear
on thousands of other faces, germ
everywhere and sprout of Anne Frank.
This is why Amsterdam is on its dizzying canals.
Vittorio Sereni
CLASSICS
WHY READ THE CLASSICS
In 1981 Calvino published a short essay on why to read the classics (and on what is meant by a "classic").
1. The classics are those books about which you usually hear "I'm re-reading ..." and not "I'm reading ..."
2. Classics are those books which constitute a wealth for those who have read and loved them; but they constitute one no less richness for those who have the good fortune to read them for the first time in the best conditions to enjoy them
3. The classics are books that exert a particular influence both when they impose themselves as unforgettable, and when they hide in the folds of memory, camouflaging themselves as a collective or individual unconscious
4. Every re-reading of a classic is a reading of discovery like the first
5. Every first reading of a classic is actually a re-reading
6. A classic is a book that has never finished saying what it has to say.
7. The classics are those books that come to us carrying on them the trace of the readings that preceded our ecstasy behind them the trace they have left in the culture or cultures they have crossed (or more simply in language or costume)
8. A classic is a work that incessantly provokes a dust of critical speeches about itself, but continuously shakes them off.
9. The classics are books that the more you think you know by hearsay, the more you really read them
they find new, unexpected, unpublished.
10. Classic is a book that is configured as equivalent of the universe, like the ancient talismans.
11. "Your" classic is the one that cannot be indifferent to you and that you need to define yourself in relation and maybe in contrast with him.
12. A classic is a book that comes before other classics; but who has read the others first and then read that, he immediately recognizes his place in the genealogy.
13. Everything that tends to relegate current events to the rank of background noise is classic, but at the same time this background noise can not do without.
14. It is classic that which persists as background noise even where the most incompatible current events dominate.
Italo Calvino. From "Why Read the Classics", 1981
====================
On reading:
The decalogue of the reader's rights
I haven't read it and I don't like it
Contortions of a reader
Survival techniques of a common reader
The art of not reading
conspiracy against America
by PattyBruce
"The conspiracy against America" - Philip Roth - Einaudi ET - pp. 410 - €. 12.80
WHY WE READ CLASSICS?
Philp Roth engages in the uchronic novel, the genre that could be called "fantasy" because it reinvents the
History through the modification of some events, which give way to a chain of possible consequences, which in reality they never occurred (another famous example of a Ukronic novel is "The Swastika on the Sun" by PKDick).
United States 1940: CA Lindbergh, a well-known isolationist and pro-Nazi (and hero of the air force that first flew the ocean aboard the "Spirit of St. Louis") wins a landslide victory against FD Roosevelt, who is running for his third presidential term. From this moment the ordeal begins for American Jews, and little Philip's family is overwhelmed by a series of chain tragedies.
All plausible, all possible, told from the point of view of a child and his very common Jewish family
Americans, who are and feel as Americans as anyone else and live their simple existence strictly
linked to their neighbors in Newark, in a neighborhood almost entirely inhabited by Jews.
Reflecting, I thought that if I hadn't known anything about the history of the last 68 years, I would have believed this was a true story, testimony of those who lived a particularly dark and dangerous period. As always, Roth's ability to create and describe extraordinary characters in their simplicity, enchants me, and his style of writing literally transports me to other places and times.
WHY IS COMMUNICATION NECESSARY? COMMUNICATING
to communicate
"Let's face it"
I have always feared this phrase, which is never an invitation to transparency, but the opening of hostilities.
communicate communicative asymmetry
The wolf and the Lamb had come to the compulsive sites to the stream of the same prophet: The wolf was standing higher upstream, and the Lamb is the then he brought in the jaws of the wicked robber, roused by the cause of quarreling. Why, says he, troubled have done to me this prayer they say? A woolly against.
I was afraid, that I am able to, I pray thee, to do what is your complaint, Lupus? From your eyes down to the drinking water. He was rejected the force of truth, before these six months, do evil, that he said, Thou hast told me. Lamb replied: That I was born. Father doubts your God, says he, cursed me with a. And after this, when thou art reproved, tear with the death of the unjust.
This is not the solution to play these writings, which posed Causes oppress the innocent habited by Jews.
A wolf and a lamb, driven by thirst, found themselves drinking in the same stream. The wolf was further upstream while
the lamb drank some distance downstream. Hunger, however, prompted the wolf to strike a fight and then said:
"Why do you dare cloud my water?"
The trembling lamb replied, "How can I do this if the water flows from you to me?"
"It's true, but six months ago you insulted me with bad words."
"Impossible, six months ago I was not born yet".
"Then" resumed the wolf "it was certainly your father who addressed all those rudeness to me." So he jumped on the lamb and if I eat.
This story is aimed at all those who oppress the righteous by hiding behind false pretexts.
The wolf and the lamb
Lupus et agnus
Making a film means improving life, arranging it in your own way, means extending childhood games
The sense of a film is incorporated into its rhythm as the sense of a gesture is immediately readable in the gesture,
and the film means nothing but itself. [...]
It is the happiness of the art of showing how something becomes meaning [...]
thanks to the temporal or spatial arrangement of the elements.
never use a foreign expression, a scientific term, or a difficult word if you can find the equivalent in everyday language.
Television is an invention that allows you to entertain yourself in your living room by people you never want
have in the house
I was afraid, that I am able to, I pray thee, to do what is your complaint, Lupus? From your eyes down to the drinking water. He was rejected the force of truth, before these six months, do evil, that he said, Thou hast told me. Lamb replied: That I was born. Father doubts your God, says he, cursed me with a. And after this, when thou art reproved, tear with the death of the unjust.
This is not the solution to play these writings, which posed Causes oppress the innocent habited by Jews.
A wolf and a lamb, driven by thirst, found themselves drinking in the same stream. The wolf was further upstream while
the lamb drank some distance downstream. Hunger, however, prompted the wolf to strike a fight and then said:
"Why do you dare cloud my water?"
The trembling lamb replied, "How can I do this if the water flows from you to me?"
"It's true, but six months ago you insulted me with bad words."
"Impossible, six months ago I was not born yet".
"Then" resumed the wolf "it was certainly your father who addressed all those rudeness to me." So he jumped on the lamb and if I eat.
This story is aimed at all those who oppress the righteous by hiding behind false pretexts.
The wolf and the lamb
Lupus et agnus
by Phaedrus
communicate movies
Making a film means improving life, arranging it in your own way, means extending childhood games
communicate movies
The sense of a film is incorporated into its rhythm as the sense of a gesture is immediately readable in the gesture,
and the film means nothing but itself. [...]
It is the happiness of the art of showing how something becomes meaning [...]
thanks to the temporal or spatial arrangement of the elements.
communicate foreign languages
never use a foreign expression, a scientific term, or a difficult word if you can find the equivalent in everyday language.
communicate TELEVISION
Television is an invention that allows you to entertain yourself in your living room by people you never want
have in the house
COMMUNICATION
It's easy to say: "Here I am!" - We must also be there.
Stanisław Jerzy Lec, Unkempt Thoughts
communication listening
Barthes distinguished between types of listening:
that of sound clues, of our ancestors, animals and primates: listening as alarm.
Listening as deciphering: it is listening to man, deciphering and interpreting.
And "applied" listening: the act intentional listening, a completely modern phenomenon. However, this type of listening, the contemporary one,
is another panic listening: open to all forms of listening. Here we are close to listening to the spies, to the moles.
Speaking of this third listening, Barthes wrote that there is no longer anyone who confides and confesses on one side, and on the other
who listens, is silent, sanctions, evaluates: everyone is listened to and listens at the same time. There
is contemporaneity the paradise of spies? Barthes speaks of "free listening", a listening that circulates e
exchanges, then disrupts with its mobility the rigid network of the ancient listening places: the prison, the confessional, the bedroom.
calm discussions are what I prefer because they are certainly more constructive.
You can think in the opposite way but discuss in a civil way, so you can always find a point of contact.
How can I avoid polemics for their own sake because they usually don't add anything.
"To exercise our humility and patience God uses people who hurt us. One day we will see how much there is those who crucify us are useful. "
It's easy to say: "Here I am!" - We must also be there.
Milan, June 5 2018
In the age of technology, 52% of Italians still do not use the Internet. And we're talking about something like 26.6 million Italians. If we then analyze the 31% that represents the real "technological avant-garde", we see a further one subdivision: compared to 14% of the population (something like 7.4 million Italians) that combines a use aware, interactive and evolved of technologies with a high propensity to consume cultural content
(they are the so-called Eclectics), we find a 17%, equal to 8.9 million Italians (the so-called Technofan) who use technologies mostly passively, as entertainment or to communicate. From the data emerging from the survey this gap is likely to increase in the future.
Industries of digital content & consumers ”commissioned by the Permanent Observatory on digital content, presented today at Rome. The research was carried out on a representative sample of the Italian population of 8,500 individuals with
more than 14 years for the quantitative part and on specific focus groups for five types of content users (from 13 to 50 years old) for the qualitative part. What emerged from it?
Are Italians a people with a low propensity for culture and technologically not very advanced? To guide users
towards an advanced and interactive use of new technologies (more culture = more conscious and advanced use of technologies) is not so much the availability or frequent use of new and trending technologies: the technology itself it constitutes a neutral instrument. What makes the difference is the habit of enjoying cultural consumption.
The greater the consumption of culture, the greater the propensity to use innovative technologies: they are the Eclectics, strong
readers, high purchasers of music and DVDs and consumers of cinema, the strongest users of the potential offered by the Web2.0.
Strong users of TV programs, on the other hand, tend to reduce technological consumption: more than the digital divide it is therefore more
it is correct to speak of cultural divide. There are not even major differences between North and South, it matters a lot instead more if you live in a big city or in a small town.
What about the future? Advanced use of technologies and strong cultural consumption are closely linked: it emerges from the survey
clearly, however, that - and this is the most worrying sign - even the most technologically advanced parents, fail to transmit the passion for culture to their children, who, consequently, will increasingly use technologies as pure gadgets. Even the children of Eclectic parents, that is linked to technologies and culture, are migrating to the Technofan group, certainly emancipated in terms of technology, but not equipped with tools cultural activities that allow them to control and manage it.
Are girls more familiar with technologies? A positive sign comes from the youngest: not only 14- 24-year-olds use the Internet as much as their male colleagues but weekly use of forums and blogs sees an impact higher among young women (14-24 years) than their male peers (43% vs 35% among 14-19 year olds and 28% vs 19% among 20-24 year olds, internet user base), probably due to the greater need for comparison and sharing. TO from the age of 25, on the other hand, males are the main users. On the contrary, the use of file sharing systems
it is a "masculine fact" in all age groups.
The most used platforms: (at least once a week) PC with DVD (39%) and mobile phone with MP3 / video / camera (33%), followed by DVD player (26%). MP3 / i-Pod player and LCD / Plasma TV follow with 15%. Instant messaging systems (Messenger, Skype) and forums / blogs are the most Internet services frequently used: 27% and 22% of users use it at least once a week respectively Internet.
Online content purchases: an emerging phenomenon. Buying CDs, DVDs and books still happens massively offline. Online is still a limited phenomenon that currently affects about 10% of Internet heavy users, those who connect from home every day or almost (and 3% if reported to the Italian population in his complex). The role of the internet is still only emerging with the partial exception of P2P for music (15% of population) and videos (11% of the population) ok. Free music downloads account for 8% of the population.
“The survey clearly shows that the conscious and advanced use of technologies largely depends
from the cultural tools that users are equipped with - underlined the president of the Digital Publishing Group of AIE, Fernando Folini - Only by creating conditions for their development will it be possible to exploit and develop them in the best possible way
opportunities that innovations will gradually present. This is why AIE, AIDRO, FIMI, UNIVIDEO and CINECITTÁ HOLDINGS have chosen to create a permanent observatory. From these data we start again, not only for bring culture and cultural content digitally closer to young and old, but also to understand how raise awareness among Italians on sensitive issues that are indispensable for us, such as the protection of copyright ".
IN http://www.acnielsen.it/news/Osservatorio.shtml
Always defame your enemy. You will see that something remains in people's memory.
love words with the taste that the musician has for sounds and timbres, the painter for colors and mixtures, the sculptor for shapes and the skin of matter.
The aphorism is a short sentence that concisely and substantially expresses personal reflections and considerations, based on a long life experience and a careful observation of reality (from the Greek aphorizein, to delimit).
Since the classical era, it has been part of a family of short forms of the "gnomic" or moralizing mode: the proverb, the sentence, the maxim, the epigram. It differs from the closest forms, like the proverb, because it does not want to be expression of a general experience, and the sentence (or maxim), because it is more loose, witty, subjective.
Among his stylistic characteristics: the use of figures such as the antithesis, the paradox, the emphasis, the hyperbole. Often presents also a certain ambiguity and allusiveness; which means that the aphorism is presented to the reader not as a closed form in himself, but urging him to get involved, to contribute with his own reflection.
The aphorisms are sometimes collected by themes (as happens in the works of Kraus and Nietzsche), or without any order, like "fragments of thoughts" placed side by side. Already practiced in classical literature and in that European past (often have an aphoristic character, for example, the Ricordi by Guicciardini, the Essays by Montaigne, Pascal's Thoughts), aphorisms have become a mode of expression typical of those modern writers who
they privilege the subjective and intuitive experience of thought, they prefer penetration to the system, they reject values established and closed and the great philosophical constructions (F. Schlegel, A. Schopenauer, F. Nietzsche, S.Kierkegaard, P. Valéry, K. Kraus, R. Musil, W. Benjamin, TWAdorno).
critic, 8 first volume, LOESCHER EDITORE 1982, p. 434
The regimes of functioning of conceptual oppositions (see concept) are different in myth (see nature / culture and anthropos, masculine / feminine, chaos / cosmos, nature and mythos / logos), in philosophies (cf.being, identity / difference,
philosophy / philosophies) and in scientific thought (see abstract / concrete, quality / quantity knowledge, science),
and yesthey still diversify in relation to the historical configurations of knowledge. But, as a fundamental form of the categorical thinking (see categories / categorization and systematics and classification), conceptual oppositions they inform those configurations at the same time. Their classification, from symmetries (see symmetry) up to contradictions (cf. opposition / contradiction), must take into account this ambiguity which is constitutive of them;
it yes form on the one hand starting from the logic of negation and from the corresponding mediation figures (cf. dialectics),
on the other hand, by linking the oppositions to pairs of semantic intuitions underlying discourse and cognition (cf.
semantics), in particular: continuous / discrete, analog / digital, metaphor / metonymy, analysis / synthesis, integration and
differentiation, one / many.
The problematic nature of knowledge is associated with the modalities of its transmission: thus, the forms of knowledge can be arranged around the great oral / written opposition, in the light of which yes will describe the historical shift from word-based knowledge (perhaps delivered in a holy book: a
book that speaks) to knowledge that is socially mediated through writing (see also esoteric / exoteric). There modern knowledge is based on the production of a cumulative and systematic knowledge (see systematics and classification), universal and abstract (see in general abstract / concrete, analysis / synthesis) very different from that delivered in the ancient disciplines (see discipline / disciplines). Foretold by medieval and Renaissance research of a method modern knowledge has found its most proper figure in science, and its vehicle of transmission in school (see teaching). Science is both artificial (see natural / artificial, convention) and in the mode of production of its concepts (see concept), and in its procedures (see experiment, observation), and finally in its objects (cf. empiry / experience). Carried by an endless movement in view of the corroboration of his theories (see theory, verifiability / falsifiability), science has as its ideal objective knowledge
(see subject / object) and formalized (see formalization), however always linked to certain social practices (See theory / practice) Complementing it on a psychological level is a theory of cognition that sees learning as a process of socialization, with the passage from individual subjectivity to rationality shared (see reason, rational / irrational). On the philosophical level (see philosophy / philosophies), the comparison between the theories
Aristotelian and Cartesian error, the distinction between primary and secondary qualities, allow us to grasp simultaneously epistemological and psychological aspects, and science thus appears as a privileged tool to ensure communication between "normalized" subjects.
PARSONS T. describes three methods of social control:
-isolation
aim to keep the deviant away from
others
- removal
limit the deviant's contact with others
but it does not completely segregate it from society
and allows him, after a certain time, to
return to accept the norms of society
- rehabilitation
process by which many deviants
they are helped to resume their role
in society (including psychotherapy)
to check
Means:
1) direct (physical) control: violence
2) organizational control: bureaucratic systems
3) control of results: economic competition
4) ideological control: manifestation of membership
5) love control: total identification or expression of trust
6) control for saturation: diffusion of a single text indefinitely repeated
7) control for deterrence: establishment of a filing system and a police apparatus which
any attempt to contest
Speaking of this third listening, Barthes wrote that there is no longer anyone who confides and confesses on one side, and on the other
who listens, is silent, sanctions, evaluates: everyone is listened to and listens at the same time. There
is contemporaneity the paradise of spies? Barthes speaks of "free listening", a listening that circulates e
exchanges, then disrupts with its mobility the rigid network of the ancient listening places: the prison, the confessional, the bedroom.
COMMUNICATION CONVERSATION
calm discussions are what I prefer because they are certainly more constructive.
You can think in the opposite way but discuss in a civil way, so you can always find a point of contact.
How can I avoid polemics for their own sake because they usually don't add anything.
COMMUNICATION CONVERSATION CONFLICTS
"To exercise our humility and patience God uses people who hurt us. One day we will see how much there is those who crucify us are useful. "
Jacques Bénigne Bossuet
COMMUNICATION
It's easy to say: "Here I am!" - We must also be there.
Stanisław Jerzy Lec, Unkempt Thought
INTERNET COMMUNICATION NETWORK
Milan, June 5 2018
In the age of technology, 52% of Italians still do not use the Internet. And we're talking about something like 26.6 million Italians. If we then analyze the 31% that represents the real "technological avant-garde", we see a further one subdivision: compared to 14% of the population (something like 7.4 million Italians) that combines a use aware, interactive and evolved of technologies with a high propensity to consume cultural content
(they are the so-called Eclectics), we find a 17%, equal to 8.9 million Italians (the so-called Technofan) who use technologies mostly passively, as entertainment or to communicate. From the data emerging from the survey this gap is likely to increase in the future.
Industries of digital content & consumers ”commissioned by the Permanent Observatory on digital content, presented today at Rome. The research was carried out on a representative sample of the Italian population of 8,500 individuals with
more than 14 years for the quantitative part and on specific focus groups for five types of content users (from 13 to 50 years old) for the qualitative part. What emerged from it?
Are Italians a people with a low propensity for culture and technologically not very advanced? To guide users
towards an advanced and interactive use of new technologies (more culture = more conscious and advanced use of technologies) is not so much the availability or frequent use of new and trending technologies: the technology itself it constitutes a neutral instrument. What makes the difference is the habit of enjoying cultural consumption.
The greater the consumption of culture, the greater the propensity to use innovative technologies: they are the Eclectics, strong
readers, high purchasers of music and DVDs and consumers of cinema, the strongest users of the potential offered by the Web2.0.
Strong users of TV programs, on the other hand, tend to reduce technological consumption: more than the digital divide it is therefore more
it is correct to speak of cultural divide. There are not even major differences between North and South, it matters a lot instead more if you live in a big city or in a small town.
What about the future? Advanced use of technologies and strong cultural consumption are closely linked: it emerges from the survey
clearly, however, that - and this is the most worrying sign - even the most technologically advanced parents, fail to transmit the passion for culture to their children, who, consequently, will increasingly use technologies as pure gadgets. Even the children of Eclectic parents, that is linked to technologies and culture, are migrating to the Technofan group, certainly emancipated in terms of technology, but not equipped with tools cultural activities that allow them to control and manage it.
Are girls more familiar with technologies? A positive sign comes from the youngest: not only 14- 24-year-olds use the Internet as much as their male colleagues but weekly use of forums and blogs sees an impact higher among young women (14-24 years) than their male peers (43% vs 35% among 14-19 year olds and 28% vs 19% among 20-24 year olds, internet user base), probably due to the greater need for comparison and sharing. TO from the age of 25, on the other hand, males are the main users. On the contrary, the use of file sharing systems
it is a "masculine fact" in all age groups.
The most used platforms: (at least once a week) PC with DVD (39%) and mobile phone with MP3 / video / camera (33%), followed by DVD player (26%). MP3 / i-Pod player and LCD / Plasma TV follow with 15%. Instant messaging systems (Messenger, Skype) and forums / blogs are the most Internet services frequently used: 27% and 22% of users use it at least once a week respectively Internet.
Online content purchases: an emerging phenomenon. Buying CDs, DVDs and books still happens massively offline. Online is still a limited phenomenon that currently affects about 10% of Internet heavy users, those who connect from home every day or almost (and 3% if reported to the Italian population in his complex). The role of the internet is still only emerging with the partial exception of P2P for music (15% of population) and videos (11% of the population) ok. Free music downloads account for 8% of the population.
“The survey clearly shows that the conscious and advanced use of technologies largely depends
from the cultural tools that users are equipped with - underlined the president of the Digital Publishing Group of AIE, Fernando Folini - Only by creating conditions for their development will it be possible to exploit and develop them in the best possible way
opportunities that innovations will gradually present. This is why AIE, AIDRO, FIMI, UNIVIDEO and CINECITTÁ HOLDINGS have chosen to create a permanent observatory. From these data we start again, not only for bring culture and cultural content digitally closer to young and old, but also to understand how raise awareness among Italians on sensitive issues that are indispensable for us, such as the protection of copyright ".
IN http://www.acnielsen.it/news/Osservatorio.shtml
enemy communication
Always defame your enemy. You will see that something remains in people's memory.
Francis Bacon
communication words
love words with the taste that the musician has for sounds and timbres, the painter for colors and mixtures, the sculptor for shapes and the skin of matter.
COMMUNICATION WRITING APHORISM
The aphorism is a short sentence that concisely and substantially expresses personal reflections and considerations, based on a long life experience and a careful observation of reality (from the Greek aphorizein, to delimit).
Since the classical era, it has been part of a family of short forms of the "gnomic" or moralizing mode: the proverb, the sentence, the maxim, the epigram. It differs from the closest forms, like the proverb, because it does not want to be expression of a general experience, and the sentence (or maxim), because it is more loose, witty, subjective.
Among his stylistic characteristics: the use of figures such as the antithesis, the paradox, the emphasis, the hyperbole. Often presents also a certain ambiguity and allusiveness; which means that the aphorism is presented to the reader not as a closed form in himself, but urging him to get involved, to contribute with his own reflection.
The aphorisms are sometimes collected by themes (as happens in the works of Kraus and Nietzsche), or without any order, like "fragments of thoughts" placed side by side. Already practiced in classical literature and in that European past (often have an aphoristic character, for example, the Ricordi by Guicciardini, the Essays by Montaigne, Pascal's Thoughts), aphorisms have become a mode of expression typical of those modern writers who
they privilege the subjective and intuitive experience of thought, they prefer penetration to the system, they reject values established and closed and the great philosophical constructions (F. Schlegel, A. Schopenauer, F. Nietzsche, S.Kierkegaard, P. Valéry, K. Kraus, R. Musil, W. Benjamin, TWAdorno).
by REMO CESERANI - LIDIA DE FEDERICIS, The material and the imaginary. Text analysis and work laboratory
critic, 8 first volume, LOESCHER EDITORE 1982, p. 434
COMMUNICATION SILENCE
Silly words, deaf ears.
Sardinian proverb remembered by Beppe Pisanu
CONCEPTS
The regimes of functioning of conceptual oppositions (see concept) are different in myth (see nature / culture and anthropos, masculine / feminine, chaos / cosmos, nature and mythos / logos), in philosophies (cf.being, identity / difference,
philosophy / philosophies) and in scientific thought (see abstract / concrete, quality / quantity knowledge, science),
and yesthey still diversify in relation to the historical configurations of knowledge. But, as a fundamental form of the categorical thinking (see categories / categorization and systematics and classification), conceptual oppositions they inform those configurations at the same time. Their classification, from symmetries (see symmetry) up to contradictions (cf. opposition / contradiction), must take into account this ambiguity which is constitutive of them;
it yes form on the one hand starting from the logic of negation and from the corresponding mediation figures (cf. dialectics),
on the other hand, by linking the oppositions to pairs of semantic intuitions underlying discourse and cognition (cf.
semantics), in particular: continuous / discrete, analog / digital, metaphor / metonymy, analysis / synthesis, integration and
differentiation, one / many.
[Summary of the entry Philosophical Couples, edited by Fernando Gil, Encyclopedia 3, pp.1050-1095]
KNOWLEDGE
SUMMARY OF THE VOICE KNOWLEDGE, EDITED BY FERNANDO GIL
Volume 3 of the Einaudi Encyclopedia, pp. 778-805
The problematic nature of knowledge is associated with the modalities of its transmission: thus, the forms of knowledge can be arranged around the great oral / written opposition, in the light of which yes will describe the historical shift from word-based knowledge (perhaps delivered in a holy book: a
book that speaks) to knowledge that is socially mediated through writing (see also esoteric / exoteric). There modern knowledge is based on the production of a cumulative and systematic knowledge (see systematics and classification), universal and abstract (see in general abstract / concrete, analysis / synthesis) very different from that delivered in the ancient disciplines (see discipline / disciplines). Foretold by medieval and Renaissance research of a method modern knowledge has found its most proper figure in science, and its vehicle of transmission in school (see teaching). Science is both artificial (see natural / artificial, convention) and in the mode of production of its concepts (see concept), and in its procedures (see experiment, observation), and finally in its objects (cf. empiry / experience). Carried by an endless movement in view of the corroboration of his theories (see theory, verifiability / falsifiability), science has as its ideal objective knowledge
(see subject / object) and formalized (see formalization), however always linked to certain social practices (See theory / practice) Complementing it on a psychological level is a theory of cognition that sees learning as a process of socialization, with the passage from individual subjectivity to rationality shared (see reason, rational / irrational). On the philosophical level (see philosophy / philosophies), the comparison between the theories
Aristotelian and Cartesian error, the distinction between primary and secondary qualities, allow us to grasp simultaneously epistemological and psychological aspects, and science thus appears as a privileged tool to ensure communication between "normalized" subjects.
to check
PARSONS T. describes three methods of social control:
-isolation
aim to keep the deviant away from
others
- removal
limit the deviant's contact with others
but it does not completely segregate it from society
and allows him, after a certain time, to
return to accept the norms of society
- rehabilitation
process by which many deviants
they are helped to resume their role
in society (including psychotherapy)
to check
The ways of social control.
Means:
1) direct (physical) control: violence
2) organizational control: bureaucratic systems
3) control of results: economic competition
4) ideological control: manifestation of membership
5) love control: total identification or expression of trust
6) control for saturation: diffusion of a single text indefinitely repeated
7) control for deterrence: establishment of a filing system and a police apparatus which
any attempt to contest
![consolidating their perplexities la conversation n'est féconde qu'entre esprits attachés à consolider leurs perplexités Cioran Emil CONVERSATION "a good conversation has taken hold: it opens our eyes to something, makes us prick up our ears. a good one conversation leaves echoes: later in the day, we keep talking in our minds; and the next day we still find ourselves conversing with what was said. ... it is necessary to rethink what the conversation is about. The term means 'change direction with', go back, reverse motion, and it probably has to do with going back and forth with someone or something, ... turning and heading towards the same ground from the opposite direction. A conversation changes direction to things and for every conversation there is a 'verse' a reverse, an opposite side. ... for this the style of our conversations must be a bit disconcerting, changing the intended direction of a thought or a feeling. And that is why we must speak with irony, and even mockery, with sarcasm. maybe even shocking: because consciousness comes through a little shock of awareness, keeping us on the edge, sharp, alert, and a little sideways. " James Hillman, One Hundred Years of Psychoanalysis. And the world is getting worse, Rizzoli Bur BODY Lady Lazarus I did it again. One year every ten I can - A kind of walking miracle, my skin shining like a Nazi lampshade, my paperweight Right foot, my face an anonymous, perfect Hebrew linen. Off with the cloth, my enemy! Am I afraid? - The nose, the dark circles, the teeth? The stinking breath in one day it will vanish. Soon, soon the meat that the tomb has eaten will be used to me and I'll be a woman who smiles. I am only thirty. And like the cat I have nine lives to die for. This is number three. What junk to take out every decade. What a myriad of filaments. The crowd munching on peanuts crowds to see that unravel my hand and foot - The great striptease. Ladies and gentlemen, here it is my hands, my knees. I'll also be skin and bones but yet I am the exact same woman. The first time it happened that I was ten. It was an accident. But the second time I was determined to insist, not to withdraw at all. I was rocking closed like a shell. They had to call and call and peel off the worms like sticky pearls. To die it is an art, like everything else. I do it in an exceptional way. I do it which looks like hell. I do it that looks real. Admit I have a calling. It is easy enough to do it in a cell. It's easy enough to do it and just sit there. It is the theatrical return in broad daylight to an equal place, equal face, equal amused and animal scream: "Miracle!" That's what kills me. There is a price to pay to spy my scars, to auscultate my heart - yes, it beats. And there is a price, a very expensive price, for a touch, a word, or some of my blood or hair or a thread of my clothes. Yes, Herr Doktor. Yes, Herr Enemy. I am your opus magnum. I am your jewel, pure gold creature that melts at a scream. I turn around and burn. Don't think that I underestimate your anxieties. Ash, ash - You poke and rummage. Flesh, bone, you find none - A bar of soap, a wedding faith, a dental prosthesis. Herr god, Herr Lucifer, careful. Careful. From the ashes I come With my red hair And I eat men like air of wind. Sylvia Plath I am your jewel, pure gold creature that melts at a scream. I turn around and burn. Don't think that I underestimate your anxieties. Ash, ash - You poke and rummage. Flesh, bone, you find none - A bar of soap, a wedding faith, a dental prosthesis. Herr god, Herr Lucifer, careful. Careful. From the ashes I come With my red hair And I eat men like air of wind. Sylvia Plath BODY FACE PSYCHE The face is the privileged part of the human body; it is what communicates the essence of a person to us. But the face is also a "form" with a certain surface; is the face on which emotions are revealed, feelings, secret thoughts. The face is "the mirror of the soul". In the physical world, Simmel wrote, there is no structure "that, like the human face, is able to convey one such a great variety of shapes and surfaces in an unconditional unity of meaning ". [Marco Belpoliti - Doppio Zero] to grow up I've never told anyone this story, and never thought I had to - not because I was afraid I wouldn't be believed, but exactly because I was ashamed ... and because it was mine. If you really want to hear this story, you might want to know first where I was born and how it is it was my bad childhood and what my parents and company were doing before I came along and all of them this David Copperfield nonsense, but I really don't want to talk about it Friendship is a gimmick of God to forgive the institution of the family. Mark was eleven and had been smoking intermittently for two years already I am a foundling. to grow up In the shade of the house, on the sunny banks of the river by the boats, in the shade of the Sal wood, in the shade of the fig tree Siddhartha, the handsome son of the Brahmin, the young hawk, grew up together with his friend, Govinda, also the son of Brahmin. On the bank of the river, in the baths, in the sacred ablutions, in the votive sacrifices the sun burned his shining shoulders. Shadows crossed his black eyes in the mango grove, during childish games, to the song of his mother, during the holy sacrifices, at the lessons of his father, so learned, during the conversations of the sages. For some time Siddhartha he took part in the conversations of the sages, he practiced with Govinda in the art of oratory, as well as in the exercise of ... faculty of observation and in the practice of inner concentration. He already knew how to pronounce it ... imperceptibly the Om, the supreme word, knew how to absorb it into himself by saying it silently in the act ... to inhale, he knew how to emit it silently in the act of exhaling, with the soul collected, the radiant forehead of the ... splendor that emanates from a luminous spirit. He already knew, in the depths of his being, to recognize ... the Atman, indestructible, one with the totality of the world. The father's heart leapt for joy for that son so studious, so eager to know; he was a great scholar, a high priest what he saw developing in him: a prince among the Brahmins. to grow up In April 1831, Clementina Sanvitale entered with her younger sisters, Paolina and Virginia, in the Lasagna College of Parma. He was fourteen. The world had teeth and could bite you at any moment. This Trisha McFarland discovered at nine. to grow up Among the various public buildings of a certain city that for many reasons I avoid mentioning and to which I do not want to give any names fictitious, there has long been a common one in many cities large and small, I mean the begging house. to grow up The turning point was a beautiful day, a beautiful May morning. to grow up Once upon a time … "A king!" my little readers will immediately say. No, guys, you were wrong. Once upon a time there was a piece of wood to grow up At the age of fourteen I was a schoolgirl in a boarding school in Appenzell. Places where Robert Walser had done many walks when he was in an asylum, in Herisau, not far from our institution. He died in the snow. Photos show his footprints and body posture in the snow. We did not know the writer. And she didn't know him not even our literature teacher. Sometimes I think it's nice to die like this, after a walk, to break up fall into a natural sepulcher, in the snow of Appenzell, after almost thirty years in an asylum, in Herisau. And a real one ... pity we did not know of Walser's existence, we would have picked a flower for him. ... show his footprints and body posture in the snow. We did not know the writer. And she didn't know him not even our literature teacher. Sometimes I think it's nice to die like this, after a walk, to break up fall into a natural sepulcher, in the snow of Appenzell, after almost thirty years in an asylum, in Herisau. And a real one pity we did not know of Walser's existence, we would have picked a flower for him. to grow up I was about to overtake Salvatore when I heard my sister screaming. I turned around and saw her disappear swallowed by the wheat that covered the hill. I shouldn't have brought it with me, mom me he would have made him pay dearly. I stopped. I was sweaty. I took a deep breath and I called her. - Maria? Maria? A suffering voice answered me. - I- claws! - Did you get hurt ? - Yes come. - Where did you get hurt? - In the leg. She pretended, she was tired. I go ahead, I am said. What if she really got hurt? Where were the others? I saw their trails in the wheat. They went up slowly, in parallel rows, like the fingers of a hand, towards the top of the hill, leaving behind a tail of felled stems. to grow up In a New England college comes to teach a professor, Kitting, very different from the others - we are in the years fifty -. The lessons are weird and alive, and totally unconventional: once the teacher gets ripped from the books of poetry all the initial criticisms. The idea is to live according to one's own attitudes and not according to those inherited. One of the students - who adore the teacher -, in conflict with his father, kills himself. The principal and the "system" try to attribute responsibility to the teacher, who must leave school. Fundamental film of the modern era of cinema, where it is very difficult to bring something new. Present are students Todd and Knox standing up, Principal Nolan and Kitting. TODD Professor Kitting, they forced to sign. Please believe me, it's true! PRINCIPAL NOLAN Sit down, sir. PROF. KITTING Of course I believe Todd. PRINCIPAL NOLAN I said: sit down Mr. Anderson: another intemperance from you or anyone else and you will be expelled from school. Go away professor! I said: go away Kitting! TODD Captain, my captain. PRINCIPAL NOLAN Sit down immediately Anderson. Did you hear me right? Sit down. Look, this is the last time I get it I say: how dare you? Did Anderson hear me? KNOX Captain, my captain. PRINCIPAL NOLAN Mr. Anderson I warn you: sit down immediately. Seated I said. To sit: I tell everyone, I want that you sit down. All sit down! I got it? You go away Kitting. Get out, come on! Everyone get off! Do you understand me? Self-du-ti! PROF. KITTING Thanks children, thanks! (taken from: Daniela Farinotti, Tomorrow is another day: sixty endings of sixty legendary films ..., La Tartaruga Editions, Milan 1995)](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgGlOP086RrYwk_XfKu5onyqgKaKPmz1snW91VAKUOXwTBwlUKX7a9z0F_ystWah0bCxDzlB8B1hnmuT6d7YYthBQiI1r8kIgg7JTUIRueA98MvoA1ET23IWGYhWmYuavNRLYQYhay_yMA/w226-h320/20201219_133006.jpg "consolidating their perplexities: Conversations")
consolidating their perplexities
la conversation n'est féconde qu'entre esprits attachés à consolider leurs perplexités
Cioran Emil
CONVERSATION
"a good conversation has taken hold: it opens our eyes to something, makes us prick up our ears. a good one conversation leaves echoes: later in the day, we keep talking in our minds; and the next day we still find ourselves conversing with what was said.
... it is necessary to rethink what the conversation is about. The term means 'change direction with', go back, reverse motion, and it probably has to do with going back and forth with someone or something,
... turning and heading towards the same ground from the opposite direction. A conversation changes direction to things and for every conversation there is a 'verse' a reverse, an opposite side.
... for this the style of our conversations must be a bit disconcerting, changing the intended direction
of a thought or a feeling. And that is why we must speak with irony, and even mockery, with sarcasm. maybe even shocking: because consciousness comes through a little shock of awareness, keeping us on the edge, sharp, alert, and a little sideways. "
James Hillman,
One Hundred Years of Psychoanalysis. And the world is getting worse, Rizzoli Bur
BODY
Lady Lazarus
I did it again.
One year every ten
I can -
A kind of walking miracle, my skin
shining like a Nazi lampshade,
my paperweight
Right foot,
my face an anonymous, perfect
Hebrew linen.
Off with the cloth,
my enemy!
Am I afraid? -
The nose, the dark circles, the teeth?
The stinking breath
in one day it will vanish.
Soon, soon the meat
that the tomb has eaten will be
used to me
and I'll be a woman who smiles.
I am only thirty.
And like the cat I have nine lives to die for.
This is number three.
What junk
to take out every decade.
What a myriad of filaments.
The crowd munching on peanuts
crowds to see
that unravel my hand and foot -
The great striptease.
Ladies and gentlemen, here it is
my hands,
my knees.
I'll also be skin and bones
but yet I am the exact same woman.
The first time it happened that I was ten.
It was an accident.
But the second time I was determined
to insist, not to withdraw at all.
I was rocking closed
like a shell.
They had to call and call
and peel off the worms like sticky pearls.
To die
it is an art, like everything else.
I do it in an exceptional way.
I do it which looks like hell.
I do it that looks real.
Admit I have a calling.
It is easy enough to do it in a cell.
It's easy enough to do it and just sit there.
It is the theatrical
return in broad daylight
to an equal place, equal face, equal
amused and animal scream:
"Miracle!"
That's what kills me.
There is a price to pay
to spy
my scars, to auscultate
my heart - yes, it beats.
And there is a price, a very expensive price,
for a touch, a word,
or some of my blood
or hair or a thread of my clothes.
Yes, Herr Doktor.
Yes, Herr Enemy.
I am your opus magnum.
I am your jewel,
pure gold creature
that melts at a scream.
I turn around and burn.
Don't think that I underestimate your anxieties.
Ash, ash -
You poke and rummage.
Flesh, bone, you find none -
A bar of soap,
a wedding faith,
a dental prosthesis.
Herr god, Herr Lucifer,
careful.
Careful.
From the ashes I come
With my red hair
And I eat men like air of wind.
Sylvia Plath
I am your jewel,
pure gold creature
that melts at a scream.
I turn around and burn.
Don't think that I underestimate your anxieties.
Ash, ash -
You poke and rummage.
Flesh, bone, you find none -
A bar of soap,
a wedding faith,
a dental prosthesis.
Herr god, Herr Lucifer,
careful.
Careful.
From the ashes I come
With my red hair
And I eat men like air of wind.
Sylvia Plath
BODY FACE PSYCHE
The face is the privileged part of the human body; it is what communicates the essence of a person to us.
But the face is also a "form" with a certain surface; is the face on which emotions are revealed, feelings, secret thoughts. The face is "the mirror of the soul".
In the physical world, Simmel wrote, there is no structure "that, like the human face, is able to convey one
such a great variety of shapes and surfaces in an unconditional unity of meaning ". [Marco Belpoliti - Doppio Zero]
to grow up
I've never told anyone this story, and never thought I had to - not because I was afraid I wouldn't
be believed, but exactly because I was ashamed ... and because it was mine.
If you really want to hear this story, you might want to know first where I was born and how it is
it was my bad childhood and what my parents and company were doing before I came along and all of them
this David Copperfield nonsense, but I really don't want to talk about it
Friendship is a gimmick of God to forgive the institution of the family.
Mark was eleven and had been smoking intermittently for two years already
I am a foundling.
to grow up
In the shade of the house, on the sunny banks of the river by the boats, in the shade of the Sal wood, in the shade of the fig tree
Siddhartha, the handsome son of the Brahmin, the young hawk, grew up together with his friend, Govinda, also the son of Brahmin.
On the bank of the river, in the baths, in the sacred ablutions, in the votive sacrifices the sun burned his shining shoulders. Shadows crossed his black eyes in the mango grove, during childish games, to the song of his mother, during the holy sacrifices, at the lessons of his father, so learned, during the conversations of the sages. For some time Siddhartha he took part in the conversations of the sages, he practiced with Govinda in the art of oratory, as well as in the exercise of
... faculty of observation and in the practice of inner concentration. He already knew how to pronounce it
... imperceptibly the Om, the supreme word, knew how to absorb it into himself by saying it silently in the act
... to inhale, he knew how to emit it silently in the act of exhaling, with the soul collected, the radiant forehead of the
... splendor that emanates from a luminous spirit. He already knew, in the depths of his being, to recognize
... the Atman, indestructible, one with the totality of the world.
The father's heart leapt for joy for that son so studious, so eager to know; he was a great scholar, a
high priest what he saw developing in him: a prince among the Brahmins.
to grow up
In April 1831, Clementina Sanvitale entered with her younger sisters, Paolina and Virginia, in the Lasagna College of Parma. He was fourteen.
The world had teeth and could bite you at any moment.
This Trisha McFarland discovered at nine.
to grow up
Among the various public buildings of a certain city that for many reasons I avoid mentioning and to which I do not want to give any names
fictitious, there has long been a common one in many cities large and small, I mean the begging house.
to grow up
The turning point was a beautiful day, a beautiful May morning.
to grow up
Once upon a time …
"A king!" my little readers will immediately say.
No, guys, you were wrong. Once upon a time there was a piece of wood
to grow up
At the age of fourteen I was a schoolgirl in a boarding school in Appenzell. Places where Robert Walser had done many
walks when he was in an asylum, in Herisau, not far from our institution. He died in the snow. Photos
show his footprints and body posture in the snow. We did not know the writer. And she didn't know him not even our literature teacher. Sometimes I think it's nice to die like this, after a walk, to break up
fall into a natural sepulcher, in the snow of Appenzell, after almost thirty years in an asylum, in Herisau. And a real one
... pity we did not know of Walser's existence, we would have picked a flower for him.
... show his footprints and body posture in the snow. We did not know the writer. And she didn't know him
not even our literature teacher. Sometimes I think it's nice to die like this, after a walk, to break up
fall into a natural sepulcher, in the snow of Appenzell, after almost thirty years in an asylum, in Herisau. And a real one pity we did not know of Walser's existence, we would have picked a flower for him.
to grow up
I was about to overtake Salvatore when I heard
my sister screaming. I turned around and saw her
disappear swallowed by the wheat that covered the hill.
I shouldn't have brought it with me, mom me
he would have made him pay dearly.
I stopped. I was sweaty. I took a deep breath and
I called her. - Maria? Maria?
A suffering voice answered me. - I-
claws!
- Did you get hurt ?
- Yes come.
- Where did you get hurt?
- In the leg.
She pretended, she was tired. I go ahead, I am
said. What if she really got hurt?
Where were the others?
I saw their trails in the wheat. They went up slowly,
in parallel rows, like the fingers of a hand, towards
the top of the hill, leaving behind a tail
of felled stems.
to grow up
In a New England college comes to teach a professor, Kitting, very different from the others - we are in the years
fifty -. The lessons are weird and alive, and totally unconventional: once the teacher gets ripped from the books of
poetry all the initial criticisms. The idea is to live according to one's own attitudes and not according to those inherited.
One of the students - who adore the teacher -, in conflict with his father, kills himself. The principal and the "system" try to
attribute responsibility to the teacher, who must leave school. Fundamental film of the modern era of
cinema, where it is very difficult to bring something new.
Present are students Todd and Knox standing up, Principal Nolan and Kitting. TODD Professor Kitting,
they forced to sign.
Please believe me, it's true!
PRINCIPAL NOLAN Sit down, sir.
PROF. KITTING Of course I believe Todd.
PRINCIPAL NOLAN I said: sit down Mr. Anderson: another intemperance from you or anyone else and you will be expelled
from school. Go away professor! I said: go away Kitting!
TODD Captain, my captain.
PRINCIPAL NOLAN Sit down immediately Anderson. Did you hear me right? Sit down. Look, this is the last time I get it
I say:
how dare you? Did Anderson hear me?
KNOX Captain, my captain.
PRINCIPAL NOLAN Mr. Anderson I warn you: sit down immediately. Seated I said. To sit: I tell everyone, I want
that you sit down. All sit down! I got it? You go away Kitting. Get out, come on! Everyone get off! Do you understand me? Self-du-ti!
PROF. KITTING Thanks children, thanks!
(taken from: Daniela Farinotti, Tomorrow is another day: sixty endings of sixty legendary films ..., La Tartaruga Editions, Milan 1995)
VICTIM CRIMES
What bothers me and I regret is that contemporary society tends to de-responsibility (to use a term I have never used because it is abstract), to the cancellation of personal responsibility, of guilt.
Here, I notice that there is a tendency to empty many crimes, even the most serious, of the moral responsibility they imply,
to worry only about prompt rehabilitation rather than just compensation for what they have suffered
the victims. There is a profound imbalance: the rehabilitation of the guilty is very important, in fact I am against the penalty of death and the forms of punishment that offend the person, but so is the security of the punishment. If an individual
has committed a serious fault it is also right that he pays and this must be considered both as an instrument of rehabilitation for the offender, both as compensation for the company; for this the penalty but must not be canceled. Instead there is a very serious tendency to forget this second aspect and this generates in citizens a sense of frustration and distress.
Please explain this concept better.
When one has the house devastated by thieves and knows that thieves will not be punished, when he has a relative who has been
hit by a pirate car and knows the culprit will get away with little or nothing, then the victim feels a sense of abandonment and anguish. I think that this society, by weakening the certainty of the sentence, takes away the justice one of its most important functions, namely that of deterrent: many people sure of impunity commit crimes. Let's think about what happened recently at Malpensa, to talk about a crime not of the gods more atrocious but still serious: the crime was committed by people who had been exonerated or otherwise
...do not punish in a previous trial. Unfortunately, the absurd idea dominates that using indulgence makes it easier the exercise of justice, on the other hand, the victim is offended, depriving her of just compensation, the reply of crime, or rather its mathematical multiplication, and a state of anguish is generated in the citizens.
from "Alice.it", June 27, 2003
CULTURE
At the conclusion of this itinerary in resentment, we encounter an element that reconnects what has been said about the
Global situation with the more general meaning of "global populism". And that allows us to identify the signs
tangible elements of a path that does not have a single chosen place: it has the whole world at its disposal. It's about the themes evoked by the
German sociologist Hans Magnus Enzensberger in Il losente radicale (Einaudi, 2007). Enzensberger
.... follows the traces of that trail of blood that crosses the contemporary horizon and that from our little ones
domestic barbarism leads us to the point of meeting the figure of kamikaze terrorists. From the case of adolescents assassins in American colleges until 9/11 there is - suggests Enzensberger - a thread of despair and of anger, blind violence and studied exaltation of the rancor that ends up tying the murderers of the province to the killers of the Twin Towers. The former indicate a tendency, a possibility that is hidden in the manifest contradictions of a
cultural model in crisis, the latter are part of the army of those who socialize this crisis and make it there
flag of a planetary war. In common, these two examples apparently so far from each other make sense of defeat, the perception of an inadequacy that turns into murderous fury, in an endless desire to
death and destruction. In both cases we are faced with what the German scholar presents as "the losers
radicals ". Definition not so much referable to those who can be perceived as the losers of globalization or of the cultural transformations inherent in modernity, as for those that have not been or are unable to develop a vocabulary of change, an emotional lexicon with which to respond to short or short changes long course that cross their living space.
«At any moment - Enzensberger writes - the loser can
to blow up. This is the only solution to the problem that he can imagine: the paroxysm of the discomfort that it does suffer".
The real problem arises, however, when one passes from individual madness to what the sociologist defines as the "socialization of rancor". “What happens when the radical loser overcomes his isolation, when you do socializes, when it finds a homeland of the losers, from which it promises not only understanding, but recognition, a collective of similar people who welcome him with open arms and need him? »asks Enzensberger.
Is this, add example, the horizon in which the kamikaze terrorist becomes a central figure, the symbol of a culture of death that
"Plans the suicide of an entire society." Something, concludes the German scholar, that Europe has already known,
precisely in Germany in the period between the two world wars: that vast movement marked by frustration
patriotic and the resentment of young males returned from the front and no longer exalted as heroes, which was the scenario of the rise of Nazism.
CULTURE
«The West has not conquered the world with the superiority of its ideas, its values or its religion but
through its superiority in the use of organized violence (military power). Westerners forget this
often, non-Westerners never. (...) Some Westerners have argued that the West has no problem with
Islam, but only with violent Islamic extremists. Fourteen hundred years of history, however, prove the opposite. THE relations between Islam and Christianity have often been stormy. For both, the opposite side always has represented "the Other" (...) The causes of this constant conflict are not to be sought in transitory phenomena such as
the Christian fervor of the twelfth century or the Muslim fundamentalism of the twentieth, but in the very nature of these two religions and civilizations founded on them, in their differences and their similarities ». Therefore, «a planetary war
involving the leading states of the world's major civilizations is highly unlikely but not impossible. A similar conflict could arise from the escalation of a (local) war between Muslims and non-Muslims ».
It has been more than ten years since Samuel Phillips Huntington proposed this reading of the future relationship international in the light of a clear contrast between what he defined as "Islam" and what he defined as "West". There had not yet been 11 September, the US administration had not yet declared the "permanent war on terrorism", the international debate revolved to a large extent around the promises announced
from the full unfolding of the processes of globalization. Still, it was just starting from an analysis of the "new" world globalized, that this Harvard lecturer - esteemed specialist in strategic studies and director of the John T. Olin
Institute for Strategic Studies - had already published, in 1993, in the journal he founded, Foreign Affairs, a
article titled "The Clash of Civilizations?" which would later be developed in the 1996 essay of the same name, published
by the important publisher Simon and Schuster and translated all over the world (in Italy the first edition is from 1997, clash of civilizations and the new world order, Garzanti).
Since then, Huntington's theses announcing the "clash" as possible, near and to some extent inevitable of civilization "between Westerners and Muslims - the former represented as the custodians of the philosophy of human rights and second more or less like "barbarians" - have not only characterized the international political and cultural debate,
but, as a sort of terrible prophecy, they appeared as the dramatic announcement of what would later be
concretely verified. This at least in appearance. In reality, The Clash of Civilizations has become the banner
behind which most of the right-wing cultures of the West have redefined their identity. From the doctrine
neoconservative who landed in the White House since the first election of George W. Bush to lead the United States in 2000, to the many champions of Western identity who have appeared in recent years in Europe, from Orfana Fallaci to Pym Fortuyn,
To cite two examples, everyone seems to have embraced Huntington's words. Thus, as Mondher points out Kilani, Professor of Cultural Atropology at the University of Lausanne, in Nothing will be the same again (Medusa, 2002):
“There are many Western commentators who, after 9/11, have been keen to remember the Western origin
rights, thus helping (...) to support the self-fulfilling prophecy of Huntington's thesis on
"clash of civilizations". A thesis that, as is known, has the particularity of exchanging the consequence (conflicts and
contradictions resulting from historical and conjunctural relations of power) with the cause (an irreducibility of values between
the "Christian West" and the "Arab-Muslim world") ».
rights, thus helping (...) to support the self-fulfilling prophecy of Huntington's thesis on
"clash of civilizations". A thesis that, as is known, has the particularity of exchanging the consequence (conflicts and contradictions resulting from historical and conjunctural relations of power) with the cause (an irreducibility of values between the "Christian West" and the "Arab-Muslim world") ».
The theses of Huntington, a conservative close but not tout court comparable to the American neocon environment, have thus ended up taking on the meaning of a way out from the right in the face of the crisis of the nation-state and the advent of the global era.
«My hypothesis - explained the author of The Clash of Civilizations - is that the source of conflict
fundamental in the world we live in will be substantially neither ideological nor economic. The great divisions of humanity will be linked to culture (...) The most important conflicts will take place between groups of different civilizations ».
«This is because - added Huntington - in the post-Cold War world, culture is a force at the same time
disintegrating and aggregating. Populations divided by ideology but culturally homogeneous come to unify, like the two Germanys have made (...) Societies united by ideology or historical circumstances but belonging to different ones
On the other hand, civilizations end up crumbling, as happened to the Soviet Union ».
The rebirth of identity, the communitarian tendencies, "God's revenge" - as Huntington himself defined the overbearing return of religion to politics and the public sphere of many societies - rather than being presented as many possible drifts assumed by humanity in a condition of crisis, they became "the answer" to transformations introduced by globalization. To the point that the Harvard political scientist was already announcing
at the time those that would have been the themes of his subsequent reflections, collected in 2004 in La nuova America.
The challenges of multicultural society (Garzanti, 2005), a violent manifesto against the US melting pot model in particular against the emergence of the presence of "Latin" immigrants in the US.
«Western culture - it could read in The Clash of Civilizations - is threatened by groups operating within Western societies themselves. Of these threats consists of immigrants from other civilizations who refuse assimilation and continue to
practice and propagate the values, customs and cultures of their own societies of origin. This phenomenon prevails above all among Muslims in Europe, who are, however, a small minority, but are also present, to a lesser extent, among the
Hispanics from the United States, who are a very large minority ».
The "civilizations" placed by Huntington at the center of his reflection therefore represent definite, stable and connoted according to almost "ethnic" criteria, to the point that the frontier that he himself runs between Westerners and Muslims then know his double within every society between "natives" and "foreigners".
«The political scientist of Harvard - explains Annamaria Rivera, ethnologist at the University of Bari and author of La guerra dei symbols (Dedalo, 2005) - proposes, through totalizing notions such as that of civilization, a configuration of international power relations based on rigid cultural-religious divisions. In the "bad anthropology" of
Huntington, "civilizations" are seen as compact, autonomous, irreducible, potentially or actually hostile universes to one another; the relations of the so-called West with other areas, countries and cultures are represented in terms of the opposition between the West and the Rest ».
They are "closed worlds", impenetrable, those that, according to Huntington, are destined to cross only for the inevitable clash. In this context, one can read again in The Clash of Civilizations, “the real problem for the West is not the Islamic fundamentalism, but Islam as such, a different civilization whose populations are convinced of superiority of their own culture and obsessed with the little power they have. The problem of Islam is not there CIA or the US Department of Defense, but the West (...) These are the basic ingredients that feed the conflict between Islam and the West ”. Therefore, as the Afro-British sociologist Paul Gilroy suggests in his After
the empire (Meltemi, 2006) "old colonial issues come back into play when geopolitical conflicts are declined like a battle between homogeneous civilizations ». Gilroy compares Huntington's book to the Essay on the inequality of races published in the mid-nineteenth century by the count de Gobineau and considered as the founding text of racism
modern. «Despite the many differences - explains the sociologist -, both authors share the concern
.... for the dynamics of mutual repulsion of civilizations and the disastrous consequences of the attempts at crossing. Gobineau
..... identified the mortal danger to civilizations in any deviation from the "homogeneity necessary for their life" (...)
Huntington specifies the same type of problem, geopolitical and scientific-racial, in aphoristic form, in the idiom contemporary of multiculturalism and globality ".
![CULTURE ethnic conflict conflict ètnico A term used in the social sciences to refer to conflicts in which the main protagonists they organize their ideological positions on the basis of belonging to a specific ethnic group, whose values cultural and religious are considered preferential and used as identity tools to oppose those of other groups co-present in the same territorial area. Especially in modern industrialized societies the causes of ethnic conflicts must be sought in the contradictions of the wider social system in which they take place, within the which antagonisms of various kinds are conceptualized and managed in terms of the "ethnicity" of the groups involved. In http://www.treccani.it/Portale/elements/categoriesItems.jsp?pathFile=/BancaDati/Encyclopedia_online/00_Redazione _Portal / conflict_ethnic.xml CULTURES RELIGIONS ISLAMISM Mohsin Hamid's reluctant fundamentalist from the Library of Garlasco di Silvana "One fact is a civilization that has among its founding myths that of the son who kills his father. The civilization in which it is the fathers who exterminate their children. 'Oedipus against ancient Hindu mythology' is the deliberately simplified way in which Mohsin Hamid sums up the difference between West and East and above all his own 'divided' identity as a born writer ... in Pakistan 36 years ago, but educated in the best Anglo-American universities and now living in London. 'In Oedipus the future triumphs over the past, we are dramatically renewed in the cancellation of the parent. It is the freshness irresponsible of the new always projected forward, of dynamism, of the process at all costs. ...With the risk constant to fall into utopia, in the illusion that, every time, every generation, it is possible to create a world better, 'he says to summarize his 20 years in the West. As for the legacy of 16 years in Pakistan ... he adds: 'In the second case, however, immobility, conservation, wins. The past kills the new, closes us in nostalgia for the golden age, in the belief of the supremacy of their ancient traditions, without ever having the courage to confront them with the different and with the challenges of change '. Hamid looks on with pained participation ... emotional and refined intellectual detachment from the news coming from his native country. 'I was at my parents' house ... parents in Lahore, when Benazir Bhutto was murdered. We all knew she could be killed. But when it happened, the shock was very strong, I found myself attached to my country as I never would have thought '. But then it is returned to London, where he is writing a new novel after the success of The Reluctant Fundamentalist, and on Monday ...he will not return to Pakistan to vote. Here in London he has found his balance. In its search for an autonomous identity, yes defines' a very Pakistani writer, but also very American, British citizen and attracted by modern European tradition of Calvin, Camus and Nabokov '. Eight years ago the critics revealed it as the best promise among Pakistani writers. His Nero Pakistan (Piemme) was at the top of the charts for a long time. Then came September 11th. He was immersed in writing a second novel focusing on what the Russians did they would call the 'polu-intelligentsia', the intellectuals born in the cotton wool of their limited societies of origin and then influenced by very cosmopolitan and open cultural currents. Hamid thought of the difficult processes of integration into large Western universities of students who, like him, arrived in the Muslim world. He wanted to counter the theories of the 'clash of civilizations'. He felt totally assimilated and wanted to prove it. But it was a revolution: war, hunting for .... terrorism, security issues, debate on Islam and democracy. 'Since then I can say that the collapse of the Towers. Gemelle represented for me, and many other immigrants from Muslim countries, what for Primo Levi was the Holocaust: became a central element of our thinking, our living and our writing '. It took him another six years ... to finish The reluctant fundamentalist. Just a little over a hundred pages, but dripping with emotions, intimate and traumatic autobiographical experiences. [...] Through the metaphor of the contrast between Oedipus and the ancient Hindu myths, Hamid also summarizes the reasons for the state of paralysis that he says is affecting his country and many intellectuals Muslims. 'Post-Benazir Bhutto Pakistan and in the era of the decadence of President Pervez Musharraf is a state stuck between the pushes towards modernization and the inability to react due to the conditioning of a system tribal and religious repressive, immobile .... '. Hamid condenses all this into one word: inadequacy. ' Our government is inadequate to the demands of the country, to the challenges of globalization, as are the rest of the Muslim intellectuals in comparison with the Western world '. The consequences are traumatic: 'That's what fundamentalism is born, from the inability to cope with the complexities of the modern world and from the refusal to assume their responsibilities'. Yet even the temptation to blindly exalt Oedipus has consequences negative. [...] So he can also take away the pleasure of criticizing Western societies for what he calls theirs 'lack of religiosity'. '[...] Islam with its system of rules, with the central role given to the elderly, the deep bonds family and community, somehow still offers answers to these questions. If the United States, before leaving go to anger and revenge after September 11, they tried to share their sense of mourning with the ...rest of the world, perhaps their reactions would appear less inadequate today. "(from Lorenzo Cremonesi, Oedipus against the Hindu myths, "Corriere della sera", 02/16/08) "Mohsin Hamid and The Reluctant Fundamentalist" (from Npr.org](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhjBEsHWx-UgdyaSxisuPcXriB0ezshmFXn0Re1c6rnVzcs9kNh8d4rOlVn0LIMoguNy0xbU2PHkzIq7BimlkI8tjQlTBKgjhif7GDlsjgH_-mxuZdgWYNjXKaOMO_6iSn7aL66FNwkDXU/w240-h320/20201224_201324.jpg "CULTURE ethnic conflict")
CULTURE :ethnic conflict
conflict ètnico A term used in the social sciences to refer to conflicts in which the main protagonists
they organize their ideological positions on the basis of belonging to a specific ethnic group, whose values
cultural and religious are considered preferential and used as identity tools to oppose those of other groups
co-present in the same territorial area. Especially in modern industrialized societies the causes of
ethnic conflicts must be sought in the contradictions of the wider social system in which they take place, within the
which antagonisms of various kinds are conceptualized and managed in terms of the "ethnicity" of the groups involved.
In
http://www.treccani.it/Portale/elements/categoriesItems.jsp?pathFile=/BancaDati/Encyclopedia_online/00_Redazione
_Portal / conflict_ethnic.xml
CULTURES RELIGIONS ISLAMISM
Mohsin Hamid's reluctant fundamentalist from the Library of Garlasco di Silvana
"One fact is a civilization that has among its founding myths that of the son who kills his father. The civilization in which it is the fathers who exterminate their children.
'Oedipus against ancient Hindu mythology' is the deliberately simplified way in which Mohsin Hamid sums up the difference between West and East and above all his own 'divided' identity as a born writer
... in Pakistan 36 years ago, but educated in the best Anglo-American universities and now living in London. 'In Oedipus the future triumphs over the past, we are dramatically renewed in the cancellation of the parent. It is the freshness irresponsible of the new always projected forward, of dynamism, of the process at all costs.
...With the risk constant to fall into utopia, in the illusion that, every time, every generation, it is possible to create a world better, 'he says to summarize his 20 years in the West. As for the legacy of 16 years in Pakistan
... he adds: 'In the second case, however, immobility, conservation, wins. The past kills the new, closes us in nostalgia for the golden age, in the belief of the supremacy of their ancient traditions, without ever having the courage to confront them with the different and with the challenges of change '. Hamid looks on with pained participation
... emotional and refined intellectual detachment from the news coming from his native country. 'I was at my parents' house
... parents in Lahore, when Benazir Bhutto was murdered. We all knew she could be killed. But
when it happened, the shock was very strong, I found myself attached to my country as I never would have thought '. But then it is returned to London, where he is writing a new novel after the success of The Reluctant Fundamentalist, and on Monday
...he will not return to Pakistan to vote. Here in London he has found his balance. In its search for an autonomous identity, yes
defines' a very Pakistani writer, but also very American, British citizen and attracted by
modern European tradition of Calvin, Camus and Nabokov '. Eight years ago the critics revealed it as the best promise among Pakistani writers. His Nero Pakistan (Piemme) was at the top of the charts for a long time.
Then came September 11th. He was immersed in writing a second novel focusing on what the Russians did they would call the 'polu-intelligentsia', the intellectuals born in the cotton wool of their limited societies of origin and then influenced by very cosmopolitan and open cultural currents. Hamid thought of the difficult processes of integration into
large Western universities of students who, like him, arrived in the Muslim world. He wanted to counter the theories of the 'clash of civilizations'. He felt totally assimilated and wanted to prove it. But it was a revolution: war, hunting for
.... terrorism, security issues, debate on Islam and democracy. 'Since then I can say that the collapse of the Towers.
Gemelle represented for me, and many other immigrants from Muslim countries, what for Primo Levi was the Holocaust:
became a central element of our thinking, our living and our writing '. It took him another six years
... to finish The reluctant fundamentalist. Just a little over a hundred pages, but dripping with emotions, intimate and traumatic autobiographical experiences. [...] Through the metaphor of the contrast between Oedipus and the ancient Hindu myths,
Hamid also summarizes the reasons for the state of paralysis that he says is affecting his country and many intellectuals Muslims. 'Post-Benazir Bhutto Pakistan and in the era of the decadence of President Pervez Musharraf is a state
stuck between the pushes towards modernization and the inability to react due to the conditioning of a system tribal and religious repressive, immobile
.... '. Hamid condenses all this into one word: inadequacy. '
Our government is inadequate to the demands of the country, to the challenges of globalization, as are the rest of the Muslim intellectuals in comparison with the Western world '. The consequences are traumatic: 'That's what fundamentalism is born, from the inability to cope with the complexities of the modern world and from the refusal to assume
their responsibilities'. Yet even the temptation to blindly exalt Oedipus has consequences
negative. [...] So he can also take away the pleasure of criticizing Western societies for what he calls theirs
'lack of religiosity'. '[...] Islam with its system of rules, with the central role given to the elderly, the deep bonds family and community, somehow still offers answers to these questions. If the United States, before leaving go to anger and revenge after September 11, they tried to share their sense of mourning with the
...rest of the world, perhaps their reactions would appear less inadequate today.
"(from Lorenzo Cremonesi, Oedipus against the Hindu myths, "Corriere della sera", 02/16/08)
"Mohsin Hamid and The Reluctant Fundamentalist" (from Npr.org)
![GENDER DIFFERENCES MAN WOMAN the words of NADIA FUSINI: "Of a being we define as a man, a woman, we should then say the how: how is woman that woman? And how is that man a man? We will find that we are all always shifted, always oblique,... ... always at least partially eccentric with respect to that signifier, to its law. This is the condition of the woman and modern man ”. And further on: «How am I a woman, I wonder, I who am a woman? How much do I embody of that significant in the real? The truth that I discover by questioning myself is a painful distance, a fundamental bewilderment ....with respect to that common name of "woman"; and it is the adventure in this bewilderment, or error, that defines me so, ....absolutely decentralized with respect to the crux of my question to myself. And this happens not only to ....me, who am a woman, but I discover the same game of complicity, and strangeness together, in every male who ask about the law that wants to identify him. That he does not abandon himself unconscious to the privilege of his ...identity - still partial, even if it wins universal claims. Because, sooner or later, the day when we will have to give an account of who we are to someone who really asks; and then the anonymous one gender mask will not help. Sexual identity today more than ever is a mirage, and if it is given as complete, it is the effect of a fundamental misrecognition. Because, in truth, there are only experiences in excess or in defect with respect to the male or female pole of identity. Obedient wives, perfect mothers, strict fathers, authoritarian husbands, ... aggressive males, passive females - who believes in these masks anymore? […] What I discover, in short, if I observe carefully the world around me, is that the knowledge of sexual difference, the cut, that is, that belonging to one or the other sex digs into the human body, coincides with what we come to in experience knowing about our radical, desperate distance from a secure identity based on sex. […] It is not from there that we can draw, modern men and women, an orientation or a destiny. Not even an indication of a task. [...] We are not animals; and, unlike them, who have their own image inside, to us the image comes from outside, it is a ... reflection. It is by mirroring each other that we recognize each other. If we are male and female, we will know from the other, is ...what we can do and be starting from this is inscribed today in the horizon of our freedom ". (pp. 8-10)](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOgs1gOgBGFIG-0run8PDsxiAJpP69Iabl-RMAcCl4-MIBW3gKVuNspFeTexEmLzK73eMsxBGa4MvdaBDbE_InYd3M9KxrtWLid4Ldmz4UGcxqhqZDzzcLe5wFsFbq9VCJXtNkwNK-BPI/w271-h320/20201225_135158.jpg "GENDER DIFFERENCES MAN WOMAN")
GENDER DIFFERENCES MAN WOMAN
the words of NADIA FUSINI: "Of a being we define as a man, a woman, we should then say the how: how is
woman that woman? And how is that man a man? We will find that we are all always shifted, always oblique,...
... always at least partially eccentric with respect to that signifier, to its law. This is the condition of the woman and modern man ”.
And further on: «How am I a woman, I wonder, I who am a woman? How much do I embody of that significant in the real? The truth that I discover by questioning myself is a painful distance, a fundamental bewilderment ....with respect to that common name of "woman"; and it is the adventure in this bewilderment, or error, that defines me so,
....absolutely decentralized with respect to the crux of my question to myself. And this happens not only to
....me, who am a woman, but I discover the same game of complicity, and strangeness together, in every male who ask about the law that wants to identify him. That he does not abandon himself unconscious to the privilege of his
...identity - still partial, even if it wins universal claims. Because, sooner or later, the day when we will have to give an account of who we are to someone who really asks; and then the anonymous one gender mask will not help. Sexual identity today more than ever is a mirage, and if it is given as complete, it is the effect of a fundamental misrecognition. Because, in truth, there are only experiences in excess or in
defect with respect to the male or female pole of identity. Obedient wives, perfect mothers, strict fathers, authoritarian husbands,
... aggressive males, passive females - who believes in these masks anymore? […] What I discover, in short, if I observe
carefully the world around me, is that the knowledge of sexual difference, the cut, that is, that belonging to one or the other sex digs into the human body, coincides with what we come to in experience
knowing about our radical, desperate distance from a secure identity based on sex. […] It is not from there that we can draw, modern men and women, an orientation or a destiny. Not even an indication of a task. [...]
We are not animals; and, unlike them, who have their own image inside, to us the image comes from outside, it is a
... reflection. It is by mirroring each other that we recognize each other. If we are male and female, we will know from the other, is
...what we can do and be starting from this is inscribed today in the horizon of our freedom ". (pp. 8-10)
ACHE
The secret life of Isabel Coixet's words review taken from Lella Ravasi Bellocchio, The golden eyes, again. Cinema in the analysis room, Moretti & Vitali, 2008, p. 101-106
An oil rig in the middle of the sea. An accident. An injured man, Josef, badly burned in the accident, he lost his sight temporarily. A young nurse, Hanna, a foreigner, has a device
acoustic; when he wants to isolate himself from the world he turns off the switch. Two lives marked in the body by one possible incommunicability. He doesn't see her. She only feels it if she wants to. But the story is much more complex, and from the very beginning
....we enter into her mystery: we see her as a factory worker, closed to the world, without friends, a life defended by....feelings; in the canteen she eats alone - plain rice, chicken breast, apple - always the same no taste; when
....the aseptic vacuum awaits her home, guaranteed by soaps carefully stacked next to the sink. A phobic, like that appears. There is a small child's voice that speaks, at the beginning of the film: it accompanies it, it tells the care of the imagination that the girl has of her, her thinking, with a red dungaree and a blue sweater, long hair, short hair, as if she were a lost daughter, or an unborn daughter, a part of her sunk. And the little girl's voice says
«there there are so few things: silence and words ... at the bottom of the sea ».
Forced on a vacation, alone in a hotel on a cold and windy ocean, Hanna overhears one of them
burned person who needs treatment; is proposed. Better than being alone with her ghosts. On oil rig comes into contact with Josef, with his provocative anger, his injuries, the darkness of his eyes. His way of being next to him is professionally perfect, but he asks for a presence that she cannot give him;
..... he has need to forgive, not just to heal. Hanna has the same need. Distance, we will know later, is the only defense possible from the horror she suffered, from the illness of being alive that remained on her. In the beginning her healing,
....the approach to life passes through food: there is a cook on earth-no earth which is the oil platform; when
.....kitchen listens to the music of the country from which the recipe comes,
«I cook for myself, for don't go crazy, ”he says. Thus a plate of gnocchi with tomato was born inspired by a song by Paolo Conte.
Josef she asks: "What do you like?", and to her answer "chicken, white rice, apple" he tells her with strange sweetness "what
what's wrong? What are you so afraid of? " And she, almost stealthily, begins to taste the gnocchi from the plate of him.
It is the beginning of a change: from the emptiness of non-sense, of non-taste, from the silence of those who are the bearer of unspeakable wounds,
to a possible word, simple, in the intimacy that is created between them in the land of pain, of which they are both prisoners.
It is attention to the injured body that heals him and heals her. What happens with all this suffering? The two learn to accepting each other's silences, they learn that it is possible not to get hurt, that shame and pity can too cure. The emotion of those in the darkness of the room is sober, guided by the truth of the images.
In the microcosm that is life on the oil rig there is a normal sample in its bizarre: in addition to the
a cook, a few sailors, a scholar of the ocean who measures the strength of the waves, and as a hobby checks mussels,
...a tame wild goose that walks like mistress, a swing on which to let oneself be rocked. The world is
somewhere else. Being distant, a point of light in the ocean, guarantees the secret life of words.
Hanna touches Josef, gently washes him, massages him, allows his body to let go of the gentle touch
of her taking care of him, like a mother does with a child. Pass from the body, from his blind eyes that imagine her, from smelling it. Only at the end, when they are about to separate, when he will be transported to the mainland in a hospital, when he tells her the shame of having taken the woman away from a friend (whose suicide is at the origin
accident of him throwing himself into the fire in vain to save him), when she is sure they will have no future words between them, Hanna tells him her story.
Bursts with the grace of her story as a girl, from the light memory of laughter with her best friend, bursts
without giving us time to think, tragedy enters the scene: the war in Bosnia, the hotel where Hanna and her friend - who they left nursing school to go home for a short trip - they are brought. They arrived at
a few kilometers from home; the soldiers - the ones who speak their language first, and then the blue helmets - are the men of evil, and they, the girls, beautiful, laughing, spoils of war, bodies to pass through. The tortures. The violence. The friend
dead. The unspeakable of evil. The secret life of words finds the way in the intimacy of the care of a wounded man's body to say. From the many books, from the many stories read, from the much - and little - known of those years, from that war so close and
...thus forgotten, the mystery of how to survive in a woman's body resurfaces, in the shame of being at
world, you yes and others no, in the indelible dirty war on me that leaves the traces of sperm and blood, which no soap will ever wash away.
It is the meeting then, the embrace, that restores tears and innocence to woman and man. Hanna leaves, even if he does yells his name, far away on the helicopter that takes him away. She goes back to her work in the factory, to her soaps.
But man he must look for her: he knows that it is the encounter with her that will save both of them. It is up to him to repair. Start on path of research meeting the person whose trace he finds in her notebook; is Hanna's psychoanalyst, la
woman who knows about Hanna and the others; he knows the stories contained in the files of the association that takes care of the treatment
of women who have suffered horror. The analyst does not encourage him, he suggests the possible failure of an encounter with a woman so wounded, but it does not prevent him from meeting. And he goes on.
We will see him in the last part of the film, we will follow with him the simple and very hard steps of face to face with damage of war in Hanna's body and psyche, as well as other violated women. And when she tells him she is afraid that one day he might begin to cry, and that these tears would never stop, enough to flood him space, to fill a room, to make them both drown, he (who had confessed to her the secret of being a sailor who can't swim since his father threw him into the sea as a child and nearly drowned him)
he just answers "I'll learn to swim."
The words between them are simple, simple and essential. Finally life begins again. Hanna is in a house, normal, yes makes a cup of tea, her children are in the garden. We listen to the voice of the little girl at the beginning: return to say hello, maybe forever, Hanna and "the little brothers". John Berger, in the notes to the films, reports the sentence, which touches and cares, of one Vietnamese writer Le i Thi Diem Thuy: "Let the word be humble, let it be known that the world is not started with words, but with two bodies close to each other, one crying and the other singing ».
Rarely a movie transports to the places of torment, of the loss of war, of the work of mourning, of reparation, with so much intense and sober emotion without giving in to any form of sentimentality. They rarely care with the humility of physical emotions that enter our lives beyond words. It is "the secret life of words" then to take care of us: it is the saying that does not end in the saying, which remains secret in the lives, illuminated and in shadow, in the parts of us,
...wounds, which agree to return to live, secretly, not in peace but in respite, as in these verses taken from a text entitled Western Peace Nights. They are verses written watching war on television and the image is that of a Bosnian woman, caught in a moment of the absurd daily:
He ran to a shelter, protected his head.
It belonged to a tired image
no different from any woman
that the rain surprises.
I didn't mean the war
but of the truce
meditate on space and therefore on details
the hand that tests the wall, the candle lit for a moment
and - outside - the shining leaves.
Again an enclosure with thorns confused with other thorns
thorns of earth that burn the heels.
That which lies between the weight of the first
and the precipitate of then:
this I call a truce
measure that makes fear measure
meter that does not protect.
The plain is needed for a respite like the train
a dream of the horizon
with trees raised to the sky
only spears, single sentinels.
ANTONELLA ANED
ACHE
The power of evil is great, but the power of pain is greater. Only pain is stronger than evil: the only one
hope of eradicating evil is entrusted to pain, which, however painful and tearing its work is, is the energy
hidden in the world, the only one capable of facing any destructive tendency and of overcoming the lethal effects of evil.
LUIGI PAREYSON, Philosophy and freedom
![WOMEN "Women are made to be loved not to be understood." Oscar Wilde WOMEN "Remember, a man hurts you, but a woman ends you." volunteer gift MASSIMO CACCIARI, Free to donate [The word "voluntary service" does not adequately convey the meaning of the gift, which is based on freedom understood as responsibility.] Premise I will try to reflect on the fundamentals of volunteering, ie its underlying reason. Meanwhile, in a provocative sense, I wonder if the term volunteering makes the idea. Perhaps it does not do justice to the reasons of the Volunteering. I would like to recall those verses of Dante in the song of Paolo and Francesca, when he says "... What doves of desire you call with their wings raised and still at the sweet nest they come through the air from wanting to be carried ". Here the souls of two damned who have subjected the reason to their will they are portrayed flying through the air by wanting to carry. That is, the will can be considered causa sui: our will, if we think about it, has always already happened. Our will follows necessarily our being. If we limit ourselves to our will we should say that our work follows to our being. Will and freedom I believe that there is no linear development between will and what volunteering means. That is, volunteering speaks of will, but it means something else, which has no simple, linear, univocal relationship with the will. Intends that is, freedom. But the will as such is never free. What we can say is that we ardently desire to be free, but there is no possible proof that we are actually free. To address the problem we must proceed until we despair of our will: there is the backlash that gives life to volunteering. Bad name, I believe. Because he had to invent a name that does not have its root in will, but in freedom. If we understand how it is impossible to give a rational demonstration of freedom and even more of the will, Well if we reach this depth, up to the anguish the medieval fathers said, to the point of feeling suffocated from the impossibility of defining what we ardently desire, that is to be free, the fact of being springs from there forced to take care of our distress. The will wants itself free, it decides to be free from the depths of its humilitas, because we react to this suffocation when we realize how ardently we desire what is impossible for us to define. When we understand that we are not able to say free, to say cause on. Freedom is the will that wants itself free, that decides for its own freedom, or better still that believes in its own freedom. The volunteer is the one who believes in his own freedom, because he feels the suffocation completely unbearable, the anguish for the need, one's own and of anyone else. And he believes he can free himself. He believes, but it is not possible prove it. This is a fundamental fact, because on this basis the volunteer is always characterized by one profound humilitas and profound insecuritas. It is really in his attitude the opposite of anything of confessional and fundamentalist, precisely because he is the one who desperately tries to make himself free and to make himself free. And this being insecurus, humilis characterizes him laically with respect to so much secular fundamentalism that circulates. Therefore the volunteer is the true layman, because the true layman from the rational philosophical point of view is the one who knows, but while purely secular thought such as Spinoza's necessarily ends in a skeptical position, the voluntary decides, and this has nothing to do with a rational foundation, decides or bets to believe to be able to be free and to be able to do free. Responsibility as an answer The volunteer is the one who responds to the state of need, the one who responds to distress, his own and that of others, because he sees the world dominated by necessity, and this is unsustainable and unacceptable to him and therefore he believes he can be free. Responsibility is a great name that cannot continue to be reduced to an ethics of rational calculation. There responsibility comes from a demanding term. Spendo in Greek meant "libare to the gods". And respond in Latin it comes from the same term from which it comes to marry, that is a promise that engages you entirely. The volunteer is the one who responds, that is, the one whose being there is determined by the attempt, by the search to give an answer to distress, to the state of maximum necessity, of maximum suffering. Which belongs to each of us at the moment we hear that what he most desires, being free, cannot be grasped, cannot be determined. Then there is sympathy, the consolerance. The key term to use is responsibility, but according to the great commitment of the term. Yes responds to despair. To the one who no longer thinks he can be saved, that he can keep himself. And that properly he does volunteer work, this is his cure. This means being children, because the one who answers is a child, who is necessarily related, because the child is inconceivable without a root, a belonging, without hu-militas. That is, knowing that his will is determined, which are a series of causes that necessitated his will. And therefore the freedom of the child does it all determines in the ability to respond. Here is the abyss with the concurrent conception of freedom. Freedom as an idea of obligation it is not just a Christian or Islamic concept, it is a Roman idea. When freedom is not bond the Romans called it licentia. There is the freedom which is obligation and there is the freedom which is license and which it is not freedom, because freedom is all in the ability to respond, but where the answer is not that of a good father, but that of the co-suffering servant: nothing philanthropic](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEijRJ_aUv0meI6fyZb0VVhc9udeiM_dE-sAtmK9TtlcqaYhsTM9QTa2hVJ_zFtFNErTbYgdfBhAHM8sOt0ixDCg5KYtlHFtJScnsp2YXMN-7EWp7sL2WB4IJ4bH9ocq7vO0jRiiFSXVGSk/w251-h320/20201226_141424.jpg "\"Women are made to be loved not to be understood.\" Oscar Wilde")
WOMEN
"Women are made to be loved not to be understood."
Oscar Wilde
WOMEN
"Remember, a man hurts you, but a woman ends you."
VOLUNTEER GIFT
MASSIMO CACCIARI,
Free to donate
[The word "voluntary service" does not adequately convey the meaning of the gift, which is based on freedom understood as responsibility.]
Premise
I will try to reflect on the fundamentals of volunteering, ie its underlying reason.
Meanwhile, in a provocative sense, I wonder if the term volunteering makes the idea. Perhaps it does not do justice to the reasons of the
Volunteering.
I would like to recall those verses of Dante in the song of Paolo and Francesca, when he says "... What doves of desire you call with their wings raised and still at the sweet nest they come through the air from wanting to be carried ". Here the souls of two damned who have subjected the reason to their will they are portrayed flying through the air by wanting to carry. That is, the will can be considered causa sui: our will, if we think about it, has always already happened. Our will follows necessarily our being. If we limit ourselves to our will we should say that our work follows to our being.
Will and freedom
I believe that there is no linear development between will and what volunteering means. That is, volunteering speaks of will, but it means something else, which has no simple, linear, univocal relationship with the will. Intends that is, freedom.
But the will as such is never free. What we can say is that we ardently desire to be free, but there is no possible proof that we are actually free. To address the problem we must proceed until we despair of our will: there is the backlash that gives life to volunteering. Bad name, I believe. Because he had to invent a name that does not have its root in will, but in freedom.
If we understand how it is impossible to give a rational demonstration of freedom and even more of the will,
Well if we reach this depth, up to the anguish the medieval fathers said, to the point of feeling suffocated from the impossibility of defining what we ardently desire, that is to be free, the fact of being springs from there forced to take care of our distress.
The will wants itself free, it decides to be free from the depths of its humilitas, because we react to this
suffocation when we realize how ardently we desire what is impossible for us to define. When we understand that we are not able to say free, to say cause on.
Freedom is the will that wants itself free, that decides for its own freedom, or better still that believes in its own freedom.
The volunteer is the one who believes in his own freedom, because he feels the suffocation completely unbearable, the anguish for the need, one's own and of anyone else. And he believes he can free himself. He believes, but it is not possible
prove it. This is a fundamental fact, because on this basis the volunteer is always characterized by one
profound humilitas and profound insecuritas. It is really in his attitude the opposite of anything of
confessional and fundamentalist, precisely because he is the one who desperately tries to make himself free and to make himself free.
And this being insecurus, humilis characterizes him laically with respect to so much secular fundamentalism that circulates.
Therefore the volunteer is the true layman, because the true layman from the rational philosophical point of view is the one who knows, but while purely secular thought such as Spinoza's necessarily ends in a skeptical position, the voluntary decides, and this has nothing to do with a rational foundation, decides or bets to believe to be able to be free and to be able to do free.
Responsibility as an answer
The volunteer is the one who responds to the state of need, the one who responds to distress, his own and that of others,
because he sees the world dominated by necessity, and this is unsustainable and unacceptable to him and therefore he believes he can be free.
Responsibility is a great name that cannot continue to be reduced to an ethics of rational calculation. There responsibility comes from a demanding term. Spendo in Greek meant "libare to the gods". And respond in Latin it comes from the same term from which it comes to marry, that is a promise that engages you entirely.
The volunteer is the one who responds, that is, the one whose being there is determined by the attempt, by the search to give an answer to distress, to the state of maximum necessity, of maximum suffering. Which belongs to each of us at the moment we hear that what he most desires, being free, cannot be grasped, cannot be determined. Then there is sympathy, the consolerance. The key term to use is responsibility, but according to the great commitment of the term. Yes responds to despair. To the one who no longer thinks he can be saved, that he can keep himself. And that properly he does volunteer work, this is his cure.
This means being children, because the one who answers is a child, who is necessarily related, because the child is inconceivable without a root, a belonging, without hu-militas. That is, knowing that his will is determined, which are a series of causes that necessitated his will. And therefore the freedom of the child does it all determines in the ability to respond. Here is the abyss with the concurrent conception of freedom. Freedom as an idea of obligation it is not just a Christian or Islamic concept, it is a Roman idea. When freedom is not bond the Romans called it licentia. There is the freedom which is obligation and there is the freedom which is license and which it is not freedom, because freedom is all in the ability to respond, but where the answer is not that of a good father, but that of the co-suffering servant: nothing philanthropic.
The radical nature of the gift: Freedom.
By now certain terms are losing all meaning, they all use them everywhere. Freedom, responsibility, democracy, voices have become flatus, mood music. We need to redefine the terms and on this basis define which side to stay.
Freedom is obligation, responsibility. Freedom obliges, not free.
But then if freedom has this meaning .....
.... It is clear that if freedom is characterized as responsibility, my capacity for will be at the height of freedom abandon me completely in the answer, just to make me all answer. So, if freedom is responsible,
I will be completely free when I have emptied myself completely in the answer. When I'll be nothing but
reply. Here is the radical concept of gift, which should illuminate every donative act: freedom as responsibility yes necessarily concludes in my ability to give myself a gift, to answer me, and giving is from this point of view the most proper image of freedom.
From this point of view there is no distinction between believer and non-believer. The believer is the one who believes his freedom and his ability to give is in turn given to him, and this cannot be said by the non-believer. But on the fact that freedom is conceivable only as responsibility and gift there can be no difference between the two. The difference is
it places it on a completely different level, more properly theological.
And then, along the path that leads us to this idea of freedom as a responsibility and therefore a gift, there is in the whole its dramatic evidence is the evangelical parable, that of Luke 17:10. When he says that some servants do everything what the boss had commanded them and at the end of their working day they are called to say: we have done
.... all we owed, we are useless servants. We are servants because we simply do our job
obeyed, in addition useless, from the very rooted point of view of the Gospel. That is, as long as you only obey in this one key and you do not love, that is, you do not demonstrate this superhuman and indefinable freedom of yours through the gift and sacrifice of yourself which is the gift of your freedom, you are not only a servant but you are also useless. Yet they are people who have made it up in
fund their duty, absolutely indisputable.
This is the radicality with which we must face these issues. Because any of our practices are enlightened
from its limit idea. And within this we can also develop all our policies, which will stand from one
precise part, in fair conflict with the others. Because conflict is healthy since it makes decisions mature and without decisions there is no son, there is no mature man, there is no volunteer work.
EMPATHY
In this regard, UMBERTO GALIMBERTI wrote:
"Empathy is that ability to understand the other beyond explicit communication, which everyone considers themselves provided with, especially those who blindly trust their "first impression", without even suspecting that with the first impression one gets to know not so much the other as, precisely, one's own impression that is the effect that the other has done on us, that we are not crystalline mirrors, but glass deformed by our life and ours experience, so from our impressions it is easier to derive who we are and not so much who the other is.
Empathy it puts space and time into play, in that "right distance" that prevents love from overwhelming and indifference from freeze.
Empathy means “right time”, because where pain (but also love) is at stake, what matters is not
the truth, which psychologists call "diagnosis", but the time of its communication, which must not be either anticipated or delayed. Also for this the Greeks had a word: kairós, the opportune time, the due time, the time where the word meets with listening without misunderstanding in that right coincidence that the long one frequentation makes it possible and leads to the discovery of the unrepeatability of the individual as an intersection of floors unpredictable space-time, as well as the sense of an unfounded happening, revealed by chance and intuitive in the instant as earthly kairós, "due time" of each and every thing, temporal clipping that is offered to us as a gift, and where our daily experience can find an opportunity to return to manifest itself. "
EROS
SUMMARY OF THE VOICE EROS EDITED BY GIOVANNI BOTTIROLI
ENCYCLOPEDIA EINAUDI - VOLUME 5 (Pages 656-681)
Eros is commonly connected to love, to emphasize its difference or complementarity: eros is something other than love, eros is completed with love and vice versa; but also: eros is opposed to love, eros is the part of love to which a strong censorship must be applied. All these beliefs, which constitute a complex cliché, differently connoted according to the ideology that applies to it, they seem neglect even the least part of the Freudian lesson (more rarely they constitute some form of exceeding).
In fact, if the satisfaction, more or less complete, of the drives (cf. drive, unconscious), indeed the resolution of any conflict based on overcoming all forms of castration and complex (or at least the dominant ones),
... it is considered as a necessary point of reference, then eros can hardly be assimilated to a generic desire and / or pleasure without love (and love will not risk being considered beyond pleasure); nor much less can it be sustained by generalizing that desire is reserved for eros and pleasure for love.
If eros is (or does it represent?) The entire life drive, which needs a certain "energy" to assert itself (libido,
in particular, for sexual drives), then eros actually takes on a significance, as has been said
general speculative, almost constituting the place, culturally and not only biologically defined (cf.
masculine / feminine, man / woman, woman), of sexuality, but without the latter being transferred into a discourse and / or in an image, you cease to exist as such.
In the Convito, PAUSANIA distinguishes from vulgar eros, which addresses bodies, celestial eros, which addresses souls.
[.....] The doctor ERISSIMACO sees in love a cosmic force that determines the proportions and harmony of all phenomena both in man and in nature. ARISTOFANE, with the myth of primitive beings composed of man and woman (androgynous),
divided by the gods as punishment in two halves of which one goes in search of the other to unite and reconstitute the primitive being,
it expresses one of the fundamental characteristics that love reveals in man: insufficiency. From this character, in fact, begins SOCRATES: love desires something it does not have, but needs, and therefore is lack. In fact, the myth says he is the son of Poverty (Penìa) and of Purchase (Poros); as such it is not a god, but a demon; therefore he does not have beauty but desires it, he does not have wisdom but aspires to possess it and is therefore a philosopher,
...while the gods are wise. Love is therefore a desire for beauty; and beauty is desired because it is the good that makes you happy. The man who is mortal tends to generate in beauty and therefore to perpetuate himself through generation,
[...] leaving behind him a being who resembles him. Beauty is the end, the object of love. But beauty has degrees different to which man can only rise later through a slow path. First, it is the beauty of a body that which attracts and captivates man. Then he realizes that beauty is the same in all bodies and
so he goes on to desire and love all bodily beauty. But above it is the beauty of the soul; to the
above again, the beauty of the institutions and the laws and then the beauty of the sciences and finally, above all,
beauty in itself, which is eternal, superior to becoming and death, perfect, always equal to itself, source of all another beauty and object of philosophy ».
(from N.ABBAGNANO-G.FORNERO, Philosophers and philosophies in history, PARAVIA 1986, page 130)
Atonement
EXPIATION - The book, the film from NonSoloProust by gabrilu
The novel Atonement, by the English writer Ian McEwan, is from 2001, was a great success, and it was also made into a film that is currently nominated for 7 Oscars.
The beginning[ .........
England.......[ .... ] A hot summer of 1935. The war raging on the continent is getting closer and closer.
In the Tallis villa in Surrey, Cecilia and Briony prepare for the arrival of their brother Leon and a friend of his.
Briony is 13 years old. He sees from the window a scene between his sister and Robbie, the maid's son who has grown up with them, she reads a letter from Robbie that is not meant for her, takes Robbie and her sister by surprise in an embrace in the library and, later, at night, he sees a male figure walking away from his cousin in the darkness of the garden
Lola, doesn't hesitate for a moment to point to Robbie as the rapist. Briony's testimony will destroy the life of the boy and Cecilia's.
There is no shortage of excellent reviews online that address both the book and the film across the board.
But here I want to talk only about a particular aspect of the book, the one that for me constitutes the most element interesting of the novel: the why of Briony's behavior.
What drives her to commit what she herself will later call "crime", that is, to accuse unjustly to rape an innocent?
"Where to start to understand this little girl's mind?" Robbie Turner wonders halfway through the novel and it is just what I asked myself too.
McEwan's Briony is a girl who is very fond of her brother Leon and her sister Cecilia, whom she greatly admires. Has a vivid imagination, at his age already shows passion and talent for writing. Great admirer of Virginia
Woolf, just a teenager, has already read three times his splendid but also impervious The Waves. It has a disposition methodical ", her love for order is downright manic. She is a perfectionist. In my opinion, the key to everything lies in this phrase from McEwan describing Briony as "one of those little girls possessed by desire in the world everything was absolutely perfect "
(p.8) Saoirse Ronan
When Briony watches from the window the scene between Cecilia and Robbie, that scene seems meaningless to her. But she doesn't he can tolerate that things don't make sense, everything must have a logic. So Briony interprets in her own way, with the cognitive tools of his age. The misunderstanding continues with the episode of the letter and the scene in which attends the library and all this will have dramatic repercussions for the existence of Cecilia and Robbie.
There is a passage that I want to report because it seems to me fundamental for the understanding of the novel. Also here, Briony looks out the window but this time she is outside the mansion and looking inside.
"... in the light of a single lamp, partially hidden by a flap of the velvet curtain, he was able to see one end of the sofa where a cylindrical object that gave the impression of being was leaning sideways suspended. Only after covering another fifty meters did he realize that he was looking at a leg isolated from rest of the body. Moving closer, she grasped the play of perspectives: the leg belonged to her mother [...].
Her figure was almost completely hidden by the shadow of the curtains, and the visible leg was supported by the knee of the other, reason why it appeared oblique and raised from the sofa "(p.168)
The light source is only one, the perspective can be deceiving. A leg "isolated from the rest of the body" may seem what is not, for example "a cylindrical object". By changing the distances, the point of view changes and the identity changes object observed ...
The deepest sense of Atonement, in my opinion, lies in its being a novel about how we perceive
reality, on the tools that each of us more or less consciously uses to give a sense, an order, one
logic to the world around us.
Briony is absolutely innocent and in good faith when she says "I saw him", and "it was him". But his is an innocence that turns out to be catastrophic. There are also those who have seen a novel about the risks of fantasy in Atonement.
This element is undoubtedly present, but I believe that Briony's "sin" lies above all in hers absolute, uncontrolled need to want to "give order to disorder", a need that pushes it to a sort of delusion of omnipotence in wanting to exercise control over the life of others. He will realize all this, at least in
he leaves, much later, and will try to "atone". But, without revealing the ending of the story to those who have not read the book nor seen the film, I mean that the same way Briony will try to atone for her "crime" keeps in somehow the characteristic of wanting to re-invent, re-write reality by manifesting, once again, a desire to control others.
Atonement reminded me of another novel now considered a classic, also written by a English: I'm talking about Edward Morgan Forster's Passage to India. I caught several similarities between the two novels (but also many differences). It would be interesting to be able to develop them and think about them, I think.
The 2007 film, directed by Joe Wright, very well made and very pleasant to see, is however one of those films that, while remaining very faithful to the book as regards the plot, it trivializes - and not a little, in my opinion - the meaning of Briony's behavior. In the film, in fact, she is made to understand quite clearly as Briony knowingly testified to the false and that his motive was on the one hand his unrequited love for Robbie and his envy and jealousy of his sister Cecilia. For heaven's sake, the story holds up well even so, and the film is still an excellent film. But whoever has read the novel carefully cannot fail to grasp this impoverishment of meaning.
![Europe nations Europe can only be a community of nations. To become one, however, he must rediscover meaning and function of the Nation, a much older and stronger community, in the collective psyche, than the modern State: the second linked to conquest and management of power, the first linked to the identity and representation of peoples. FAMILIES POLGAR A., LITTLE STORIES WITHOUT MORALS, ADELPHI, 1994, p. 29-31 Now that the baby has come into the world, everyone except the baby is filled with joy. Relatives and acquaintances turn around smiling at the wrinkled homunculus, red as an ember, which should rather awaken a feeling of pity because in the very moment he entered life he also entered death, and every second that pushes him away from the instant of its beginning it approaches it to the instant of its end. Still immortal nine months earlier as an idea eternal, like a divine principle, he is already now at the mercy of death; of the chapter of the time of which he will have to be satisfied, has already consumed a full day. ... «Me genésthai! Says the wise man, the best thing is not to be generated. But to whom touch this luck? Hardly one, out of millions and millions. The child screams. Distress and malaise are the first to knock on the still locked door of conscience, and with theirs strokes disturb him in his sleep. Shouting, the child raises a lament, an accusation for being in the world. The adults, addicted, hardened forced of life, welcome the newcomer with the typical humor that hides the embarrassment. Hypocritically they ask: «Well, what is it? As if they didn't know very well what it is. By chanting caressing lullabies, the father urges the child to smile. With greedy eyes he goes spying on this smile like a sign that the poor being has resigned himself to the destiny of being in the world. “Come on, give me a little laugh! " he whispers, and this means: Show that you forgive me for throwing you into the community of the living! The love paternal is partly a sense of guilt towards the child who was born. But in fathers, as is natural, this feeling is encapsulated to be almost imperceptible, repressed as it is by the pride of the creator, although the brief of the father in generating the creature, if one compares it to the maternal performance, it is not so impressive. Does a soul already dwell in the heap of harmoniously arranged cells? The good fairies have already come to bear gifts and talents, and the evil witches who carry the first complexes? The small machine works at full speed; the heart beats, blood rushes, glands secrete, lungs release carbon monoxide, and tiny, tiny fingers the tips of a doll's fork clench on the touched father's finger. The child grabs what he can to reach. Here, it's a man! Every time a newborn opens his eyes for the first time, the rebirth of the universe takes place through him. And he which opens to the world the doors through which the world must enter in order to exist. The assault is fierce, tender gates must be continually closed. But there is no rush, everything in its time. The eye of the child: here a world leans out to look inside. The adult's eye: a world leans out here a look outside. For this reason it is cloudy like the glass of a glass on which many traces of still adhere what was drunk. The child screams. But when he receives a drink, from a tender, very tender sigh of relief, his features relax, and every little sip of milk sucks a sip of peace on his face. Thus, from the beginning, the human beings are corrupted by nourishment, bent on repressing their truest thoughts, not to disturb, to be good. Ah, how good the child is! Evil is also good as long as it is miniature. And good would be hell in size pocket, and even the devil, if he looked the size of a thumb and with a mouse tail. The mother rests, pale and exhausted. It feels strange, so pleasantly empty and so painfully abandoned, so full of gifts and so brutally used. And his soul, which gives thanks to God, intimately trusts in his gratitude. He may well claim this: the Creator lives in his creatures, and every bit of new life that born is added to the life of Him. Slight, the door opens. The mother would not be delighted if the three kings of the East entered on tiptoe. But it's only Uncle Poldi. SAFETY GROWTH FAMILIES In the beginning it is always geography. Word that takes me home, word that takes me away. Just think about it, history is born. It is the first winter of my life that I remember. Night falls early. In the kitchen, by the fire, my grandmother and Crackling of wood and slow sleepiness inside. Outside is the end of the world storm, water, hail, thunder and lightning. The wind blows through the sore roofs, moves in the cracks in the windows glass and frames, shakes doors, howls, whistles and sucks between the stairs and the attic. Grandma is setting the table. Its presence stems and dissolves any possible fear. And my strength, mine safety. It supports the whole house and the world around it. "Baby! go upstairs and get two apples that grandmother is tired and not so well. " It is a frightening request! It's about going out into the corridor, climbing the stairs to the first floor, opening the creaking door dark and heavy of the room, cross it that, in the corner, the apples from the garden are kept on the floorboards for the winter. You can't say no to your grandmother. How do you say yes? Beyond the kitchen door is the darkness, the cold drafts, the noises, the stairs that cannot be seen from the bottom at the top. Fear. "Aren't you afraid?" This is our home and you are already a little man. " I must do it. There is no doubt. "Let her door open so you can see us. " The staircase is steep, the steps very high, it will be tough. I take the first steps on my knees pulling myself up with difficulty. "How are you?" the voice of the grandmother heartens me. "Grandmother." "Yes, child." "Okay, Grandma." The voice fights fear. I stand up and attached to the handrail I go up. Each step, first one foot then both, a call. "Grandmother." "Yes, child." "I'm here." "Good boy." "All right." "Good boy." Ten steps, it's done, I push the door and the big room is all shadows. Only the voice can help me. Louder: "Grandma". "Yes, child." "I'm here. In the room." "Good boy. Take two apples and bring them down. Be careful not to fall. " Eyes and ears open, I reach the apples and turn around. The dim light that rises with the warmth of the fire, now in the forehead, does the return is easier, but my legs are shaking and I have to sit on the first step to recover. Two apples in the hands: «Grandma, here». The excitement on him and the pride of having accomplished the feat. «Good boy, you grow up quickly and Grandma is happy, she can trust you. At the table, now, that dinner tonight you earned it as a little man. " This is the first memory I attach to the discovery of the world. A concentric discovery by enlargement. ... In Giovanni Lindo Ferretti, Reduce, Mondadori, 2006, 41-43 FAMILIES EDUCATION “Regarding the education of children, I think they should be taught not the small virtues, but the great ones. Not savings, but generosity and indifference to money; not prudence, but courage and contempt of danger; not cunning, but frankness and love of truth; not diplomacy, but love of neighbor self-denial; not the desire for success, but the desire to be and to know. Instead, we usually do the opposite: we hasten to teach respect for the little virtues, basing on them our whole educational system. In this way we choose the most comfortable way…. We neglect to teach the great ones virtues, and yet we love them, and we would like our children to have them: but we have confidence that they spring spontaneously in their minds, one day to come, considering them to be instinctive, while the others, the small ones, they seem the fruit of a reflection and a calculation and therefore we think they absolutely must be teach. In reality the difference is only apparent: Even the small virtues come from the depths of our instinct, from a defense instinct: but in them reason speaks, sentences, argues, brilliant advocate of personal safety. The great virtues spring from an instinct in which reason does not speak, an instinct to which it would be difficult for me to give a name. And the better than us is in that mute instinct: and not in our defense instinct, which argues, sentences, argues with the voice of reason. Education is nothing but a certain relationship that we establish between us and our children, a certain climate in which children flourish feelings, instincts, thoughts. Now I believe that a climate entirely inspired by respect for small virtues, mature insensitive to cynicism, or the fear of living. The little virtues, in themselves, have nothing to do with cynicism, or with the fear of living: but all together, and without the big ones, they generate an atmosphere that leads to them consequences. Not that the little virtues, in themselves, are despicable: but their value is of a complementary order not substantial; they cannot be alone without the others, and they are, alone without the others, by human nature a poor food. The way of exercising the small virtues, in a moderate measure and when it is completely indispensable, man can find it around him and drink it in the air: because the small virtues are of a very common and widespread order among the men. But the great virtues, those are not breathed in the air: and must be the first substance of ours relationship with our children, the first foundation of education. Furthermore, the large can also contain the small: but the small, by law of nature, cannot contain in any way the great." Natalia Ginzburg, The little virtues MOTHER FAMILIES Some mothers need unhappy children, otherwise their goodness as mothers cannot manifest itself. " Friedrich Wilhelm Nietzsche philosophy “The philosophical greatness of Aeschylus is also ignored. And the thing is even more serious. Along with a few others, he opens the way to the West. " (E. Severino, Nothingness and poetry) There is an arch that has Aeschylus and Leopards at its ends. The parable that runs from one to the other is what we call West. Indeed, with Aeschylus the essential illusion arises: that knowledge of truth - that part of truth certain and immutable within the reach of human reason - it is the only remedy that our species has to save itself from ache. The essential pain is that of death. Truth is the remedy for pain for one's own incompleteness mortality because truth as epistéme "is the remedy for pain, because it shows incontrovertibly that the substance of all beings, it is eternal, "always saved" from nothing (Aristotle, Metaph. 983 b 13 "(E. Severino, The nothing and poetry). Only with Leopardi does this path find its epilogue; because “Leopardi, first of all, thinks that the truth is precisely the annihilation of life and things and therefore cannot be the remedy for pain. Truth is pain ”(Ibid.). Yet: “In Leopardi's thought, faith in the 'evidence' of becoming acquires an intensity that it had never had: with extreme power testifies to what pure visibility is for it, full light where it appears that annihilation does not it destroys (and the creation does not produce) simply the accidental and individual aspects, but the substance itself the entire consistency of being. It testifies to the "very true and most certain nothing of things" (Zib. 103) "(Ibid.). “That extreme anguish is produced by the annihilation of beings and their coming from nowhere is one of the traits essential and decisive of the origins of philosophical thought. It receives its most grandiose expression from Aeschylus; guide the entire history of the West; Leopardi's thought is the purest testimony of this, at the beginning of the process in which the contemporary culture rejects the remedy that Western tradition had prepared for the anguish of nothingness: reason as a remedy. It is "human reason ... unable to make us not happy but less unhappy"; indeed, it is the “source ... of absolute and necessary madness "- even if, of course," very true madness "(Zib. 103-4)." (Ibid.). philosophy The others form the man; I tell it and I represent one in particular very badly done, and which, if I had from model again, I would do indeed different from what it is. Now, it's done. Now, the lines of my portrait don't they disperse, although they change and diversify. The world is but a continuous movement. Everything moves there relentlessly: the earth, the rocks of the Caucasus, the pyramids of Egypt, and of the public movement and its own. The same constancy is nothing more than a more languid movement. I cannot insure my item. He goes dark and staggering, of a natural intoxication. I catch it at this point, as it presents itself, in the instant in which I leave interest. I don't paint being. I paint the passage [.]. It is a control of different and changing and changing events of unresolved and, when it happens, contrary imaginations; that I am another myself, or that I take subjects from others circumstances and considerations. So much so that I sometimes contradict myself, but the truth, as Demadio said, is not the truth I contradict at all. If my soul could be still, I would not test myself, I would resolve myself; is always in training and on trial. What I propose is a simple life without shine, it is a whole. It can all be tied just as well moral philosophy to a popular and private life than to a life of richer stuff; each man carries the form within himself whole of the human condition. Michel de Montaigne Essays (vol.III) -------------------------------------------------- -------------------------------------------------- --- Textual analysis Title: The title seems to get lost in the vast and anonymous ensemble of the essay genre. In fact, the content of this passage shows to what extent it is meaningful and appropriate: the book is titled "essay" precisely and literally because the author's aim is to test himself through writing, and at the same time to be tested by the reader. Indeed, the object of the book is the story of himself as a man ("I tell [the man] and he represent one in particular. ") A clear reference to the link between the title and the testing is found at the end of first paragraph: "If my soul could be still, I would not test myself, I would resolve myself"; here Montaigne indicates explicitly the reason for his book, and that of the choice of title. Object: If it is true that the object of the story is a man "in particular", this does not mean that he is "worthy" to be "told" for reasons intrinsic to him: this man is neither particularly important nor in any way exemplary ("I represent one very badly done" - par. 1; "What I propose is a simple life without shine" - par. 2). In other words, as in the case of Rousseau's Confessions (1765-70), it is not a question of talking about oneself because he wants to claim the dignity of the individual subject. The narrating ego speaks of itself only because it belongs to mankind, as one of the many possible representatives of Man, because "the whole moral philosophy to a popular and private life than to a life of richer stuff "(par. 2). Form: As we have already said, the object of the book is the story of oneself. But this observation needs some clarifications. Montaigne's Essais (Essays) are neither a diary nor an autobiography: in fact, unlike the diary, we have no chronological succession or division into sections with different dates; and unlike autobiography, we are not presented with the life of a man who is important in his individuality (historical, social, etc.), telling it according to an orderly scheme aimed at demonstrating something. Essais are the result of one open writing, the sole purpose of which is to "tell" a man. Rhythm: Since it follows no order, neither chronological nor causal, the narrative, Montaigne warns us, develops following the narrator's thoughts, through a fluid and swinging movement, governed solely by the law of free association of ideas. It therefore seems to be let go free, in a disordered way and inconsistent; in reality, it is the result of a careful stylistic criterion, of a real experimental method: as it did note a famous critic, Auerbach *, the narrative rhythm in Montaigne is explained and justified (by the same author- narrator) through a precise syllogism: 1. I tell a particular man (myself) 2. Everything in the world it is in constant motion and change 3. Therefore: I, who am part of the world, am in constant motion, and the my narrative, which is intended to adapt to its object, is equally changeable. Main themes: * The becoming: most of the first paragraph is entirely devoted to this theme. Through the observation that everything in the world is in motion, for external or own reasons ("of the public movement and of the just "), Montaigne goes so far as to explain how his object (that is, himself) escapes him (" he goes dark and staggering "). The only way for him to" secure "it (to catch him, to catch him) is to catch him" as you presents ", that is, in motion. Therefore he can affirm that he does not paint being (what is stable), but the passage. the same reason he, unlike the others, cannot form man, but only tell him, since to form him its essence should first be fixed. Again, this is also the reason why he, as a being changeable, it cannot resolve itself, but only test itself. * Simplicity: Montaigne insists on reiterating that he does not "tell" himself because he has particular qualities that make him interesting as an individual. It presents itself as "a simple life without shine", not so much because this is true in practice (Montaigne was, in fact, a nobleman and one of the most prominent people in France at the time he lived), as much as this is the intention: if he had wanted to tell about himself as an illustrious man, he would have. I could have done it very well, but what matters to him is to tell about himself as a man. He requires of himself only one quality: *humanity, because that is enough for its moral philosophy. * The truth: the only condition required by his work is sincerity in talking about himself. This condition is followed in a very rigorous manner by Montaigne, so much so that it can be said that even in his inconsistency he is in reality perfectly consistent with his own nature ("I sometimes contradict myself, but the truth, as Demadio said, not the I contradict at all ").](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjxb67X3jdzWogZSU6AbD9SLuBJBMhyphenhyphenotKPLIcZl5L6V5MVOUliLWnfO-IO8c_47kSjRJ_LQ2km81YoWqIHXgu6zuLoSs6wxqxzr-36pvNWBfxfjZcWGsTe16inpZG3KsgyQYqHw7NL4s0/w211-h320/20210103_140404.jpg "Europe Nations: FAMILIES POLGAR A., LITTLE STORIES WITHOUT MORALS, ADELPHI, 1994")
Europe nations: FAMILIES POLGAR A., LITTLE STORIES WITHOUT MORALS, ADELPHI, 1994
Europe can only be a community of nations. To become one, however, he must rediscover meaning and function of the Nation, a much older and stronger community, in the collective psyche, than the modern State: the second linked to conquest and management of power, the first linked to the identity and representation of peoples.
FAMILIES
POLGAR A., LITTLE STORIES WITHOUT MORALS, ADELPHI, 1994, p. 29-31
Now that the baby has come into the world, everyone except the baby is filled with joy. Relatives and acquaintances turn around smiling at the wrinkled homunculus, red as an ember, which should rather awaken a feeling of pity because in the very moment he entered life he also entered death, and every second that pushes him away from the instant of its beginning it approaches it to the instant of its end. Still immortal nine months earlier as an idea
eternal, like a divine principle, he is already now at the mercy of death; of the chapter of the time of which he will have to be satisfied, has already consumed a full day.
... «Me genésthai! Says the wise man, the best thing is not to be generated. But to whom touch this luck? Hardly one, out of millions and millions.
The child screams. Distress and malaise are the first to knock on the still locked door of conscience, and with theirs strokes disturb him in his sleep. Shouting, the child raises a lament, an accusation for being in the world. The adults, addicted, hardened forced of life, welcome the newcomer with the typical humor that hides the embarrassment.
Hypocritically they ask: «Well, what is it? As if they didn't know very well what it is. By chanting caressing lullabies, the father urges the child to smile. With greedy eyes he goes spying on this smile like a sign that the poor being has resigned himself to the destiny of being in the world. “Come on, give me a little laugh! "
he whispers, and this means: Show that you forgive me for throwing you into the community of the living! The love paternal is partly a sense of guilt towards the child who was born. But in fathers, as is natural, this feeling is encapsulated to be almost imperceptible, repressed as it is by the pride of the creator, although the brief of the father in generating the creature, if one compares it to the maternal performance, it is not so impressive.
Does a soul already dwell in the heap of harmoniously arranged cells? The good fairies have already come to bear gifts and talents, and the evil witches who carry the first complexes? The small machine works at full speed; the heart beats, blood rushes, glands secrete, lungs release carbon monoxide, and tiny, tiny fingers the tips of a doll's fork clench on the touched father's finger. The child grabs what he can to reach. Here, it's a man!
Every time a newborn opens his eyes for the first time, the rebirth of the universe takes place through him. And he which opens to the world the doors through which the world must enter in order to exist. The assault is fierce, tender gates must be continually closed. But there is no rush, everything in its time.
The eye of the child: here a world leans out to look inside. The adult's eye: a world leans out here a look outside. For this reason it is cloudy like the glass of a glass on which many traces of still adher what was drunk. The child screams. But when he receives a drink, from a tender, very tender sigh of relief, his features relax, and every little sip of milk sucks a sip of peace on his face. Thus, from the beginning, the human beings are corrupted by nourishment, bent on repressing their truest thoughts, not to disturb, to be good.
Ah, how good the child is! Evil is also good as long as it is miniature. And good would be hell in size
pocket, and even the devil, if he looked the size of a thumb and with a mouse tail.
The mother rests, pale and exhausted. It feels strange, so pleasantly empty and so painfully abandoned, so full of gifts and so brutally used. And his soul, which gives thanks to God, intimately trusts in his gratitude. He may well claim this: the Creator lives in his creatures, and every bit of new life that
born is added to the life of Him.
Slight, the door opens. The mother would not be delighted if the three kings of the East entered on tiptoe.
But it's only Uncle Poldi.
SAFETY GROWTH FAMILIES
In the beginning it is always geography.
Word that takes me home, word that takes me away.
Just think about it, history is born.
It is the first winter of my life that I remember. Night falls early.
In the kitchen, by the fire, my grandmother and Crackling of wood and slow sleepiness inside. Outside is the end of the world storm, water, hail, thunder and lightning. The wind blows through the sore roofs, moves in the cracks in the windows
glass and frames, shakes doors, howls, whistles and sucks between the stairs and the attic.
Grandma is setting the table. Its presence stems and dissolves any possible fear. And my strength, mine
safety. It supports the whole house and the world around it.
"Baby! go upstairs and get two apples that grandmother is tired and not so well. "
It is a frightening request! It's about going out into the corridor, climbing the stairs to the first floor, opening the creaking door dark and heavy of the room, cross it that, in the corner, the apples from the garden are kept on the floorboards for the winter.
You can't say no to your grandmother. How do you say yes? Beyond the kitchen door is the darkness, the cold drafts, the noises, the stairs that cannot be seen from the bottom at the top. Fear.
"Aren't you afraid?" This is our home and you are already a little man. " I must do it. There is no doubt. "Let her door open so you can see us. " The staircase is steep, the steps very high, it will be tough. I take the first steps on my knees
pulling myself up with difficulty.
"How are you?" the voice of the grandmother heartens me. "Grandmother." "Yes, child." "Okay, Grandma."
The voice fights fear. I stand up and attached to the handrail I go up.
Each step, first one foot then both, a call. "Grandmother." "Yes, child." "I'm here." "Good boy." "All right."
"Good boy."
Ten steps, it's done, I push the door and the big room is all shadows.
Only the voice can help me. Louder: "Grandma". "Yes, child." "I'm here. In the room."
"Good boy. Take two apples and bring them down. Be careful not to fall. "
Eyes and ears open, I reach the apples and turn around. The dim light that rises with the warmth of the fire, now in the forehead, does the return is easier, but my legs are shaking and I have to sit on the first step to recover.
Two apples in the hands: «Grandma, here». The excitement on him and the pride of having accomplished the feat.
«Good boy, you grow up quickly and Grandma is happy, she can trust you. At the table, now, that dinner tonight you earned it as a little man. "
This is the first memory I attach to the discovery of the world. A concentric discovery by enlargement. ...
In Giovanni Lindo Ferretti, Reduce, Mondadori, 2006, 41-43
FAMILIES EDUCATION
“Regarding the education of children, I think they should be taught not the small virtues, but the great ones.
Not savings, but generosity and indifference to money; not prudence, but courage and contempt of
danger; not cunning, but frankness and love of truth; not diplomacy, but love of neighbor self-denial; not the desire for success, but the desire to be and to know.
Instead, we usually do the opposite: we hasten to teach respect for the little virtues, basing on them
our whole educational system. In this way we choose the most comfortable way…. We neglect to teach the great ones virtues, and yet we love them, and we would like our children to have them: but we have confidence that they spring spontaneously in their minds, one day to come, considering them to be instinctive, while the others, the small ones, they seem the fruit of a reflection and a calculation and therefore we think they absolutely must be teach.
In reality the difference is only apparent: Even the small virtues come from the depths of our instinct, from a defense instinct: but in them reason speaks, sentences, argues, brilliant advocate of personal safety. The great virtues spring from an instinct in which reason does not speak, an instinct to which it would be difficult for me to give a name. And the
better than us is in that mute instinct: and not in our defense instinct, which argues, sentences, argues with the voice of reason.
Education is nothing but a certain relationship that we establish between us and our children, a certain climate in which children flourish feelings, instincts, thoughts. Now I believe that a climate entirely inspired by respect for small virtues, mature insensitive to cynicism, or the fear of living. The little virtues, in themselves, have nothing to do with cynicism, or with the fear of living: but all together, and without the big ones, they generate an atmosphere that leads to them consequences. Not that the little virtues, in themselves, are despicable: but their value is of a complementary order not substantial; they cannot be alone without the others, and they are, alone without the others, by human nature a poor food. The way of exercising the small virtues, in a moderate measure and when it is completely indispensable, man can find it around him and drink it in the air: because the small virtues are of a very common and widespread order among
the men. But the great virtues, those are not breathed in the air: and must be the first substance of ours relationship with our children, the first foundation of education.
Furthermore, the large can also contain the small: but the small, by law of nature, cannot contain in any way the great."
Natalia Ginzburg, The little virtues
MOTHER FAMILIES
Some mothers need unhappy children, otherwise their goodness as mothers cannot manifest itself. "
Friedrich Wilhelm Nietzsche
philosophy
“The philosophical greatness of Aeschylus is also ignored.
And the thing is even more serious. Along with a few others, he opens the way to the West. "
(E. Severino, Nothingness and poetry)
There is an arch that has Aeschylus and Leopards at its ends. The parable that runs from one to the other is what we call West. Indeed, with Aeschylus the essential illusion arises: that knowledge of truth - that part of truth certain and immutable within the reach of human reason - it is the only remedy that our species has to save itself from ache. The essential pain is that of death. Truth is the remedy for pain for one's own incompleteness mortality because truth as epistéme "is the remedy for pain, because it shows incontrovertibly that the substance
of all beings, it is eternal, "always saved" from nothing (Aristotle, Metaph. 983 b 13 "(E. Severino, The nothing and poetry).
Only with Leopardi does this path find its epilogue; because “Leopardi, first of all, thinks that the truth is precisely the annihilation of life and things and therefore cannot be the remedy for pain. Truth is pain ”(Ibid.).
Yet:
“In Leopardi's thought, faith in the 'evidence' of becoming acquires an intensity that it had never had: with extreme power testifies to what pure visibility is for it, full light where it appears that annihilation does not it destroys (and the creation does not produce) simply the accidental and individual aspects, but the substance itself the entire consistency of being. It testifies to the "very true and most certain nothing of things" (Zib. 103) "(Ibid.).
“That extreme anguish is produced by the annihilation of beings and their coming from nowhere is one of the traits essential and decisive of the origins of philosophical thought. It receives its most grandiose expression from Aeschylus; guide
the entire history of the West; Leopardi's thought is the purest testimony of this, at the beginning of the process in which the contemporary culture rejects the remedy that Western tradition had prepared for the anguish of nothingness: reason as a remedy. It is "human reason ... unable to make us not happy but less unhappy"; indeed, it is the “source ... of absolute and necessary madness "- even if, of course," very true madness "(Zib. 103-4)." (Ibid.).
philosophy
The others form the man; I tell it and I represent one in particular very badly done, and which, if I had from
model again, I would do indeed different from what it is. Now, it's done. Now, the lines of my portrait don't
they disperse, although they change and diversify. The world is but a continuous movement. Everything moves there relentlessly: the earth, the rocks of the Caucasus, the pyramids of Egypt, and of the public movement and its own. The same constancy is nothing more than a more languid movement. I cannot insure my item. He goes dark and staggering, of a natural intoxication. I catch it at this point, as it presents itself, in the instant in which I leave interest. I don't paint being. I paint the passage [.]. It is a control of different and changing and changing events of unresolved and, when it happens, contrary imaginations; that I am another myself, or that I take subjects from others circumstances and considerations. So much so that I sometimes contradict myself, but the truth, as
Demadio said, is not the truth I contradict at all. If my soul could be still, I would not test myself, I would resolve myself; is always in training and on trial. What I propose is a simple life without shine, it is a whole. It can all be tied just as well moral philosophy to a popular and private life than to a life of richer stuff; each man carries the form within himself whole of the human condition.
Michel de Montaigne
Essays (vol.III)
-------------------------------------------------- -------------------------------------------------- ---
Textual analysis
Title:
The title seems to get lost in the vast and anonymous ensemble of the essay genre. In fact, the content of this passage shows to what extent it is meaningful and appropriate: the book is titled "essay" precisely and literally because the author's aim is to test himself through writing, and at the same time to be tested by the reader. Indeed, the object of the book is the story of himself as a man ("I tell [the man] and he represent one in particular. ") A clear reference to the link between the title and the testing is found at the end of first paragraph: "If my soul could be still, I would not test myself, I would resolve myself"; here Montaigne indicates
explicitly the reason for his book, and that of the choice of title.
Object:
If it is true that the object of the story is a man "in particular", this does not mean that he is "worthy" to be "told" for reasons intrinsic to him: this man is neither particularly important nor in any way exemplary
("I represent one very badly done" - par. 1; "What I propose is a simple life without shine" - par. 2). In
other words, as in the case of Rousseau's Confessions (1765-70), it is not a question of talking about oneself because he wants to claim the dignity of the individual subject. The narrating ego speaks of itself only because it belongs to mankind, as one of the many possible representatives of Man, because "the whole moral philosophy to a popular and private life than to a life of richer stuff "(par. 2).
Form:
As we have already said, the object of the book is the story of oneself. But this observation needs some
clarifications. Montaigne's Essais (Essays) are neither a diary nor an autobiography: in fact, unlike the diary, we have no chronological succession or division into sections with different dates; and unlike
autobiography, we are not presented with the life of a man who is important in his individuality (historical, social, etc.), telling it according to an orderly scheme aimed at demonstrating something. Essais are the result of one open writing, the sole purpose of which is to "tell" a man.
Rhythm:
Since it follows no order, neither chronological nor causal, the narrative, Montaigne warns us, develops following the narrator's thoughts, through a fluid and swinging movement, governed solely by the law of
free association of ideas. It therefore seems to be let go free, in a disordered way and
inconsistent; in reality, it is the result of a careful stylistic criterion, of a real experimental method: as it did note a famous critic, Auerbach *, the narrative rhythm in Montaigne is explained and justified (by the same author- narrator) through a precise syllogism:
1. I tell a particular man (myself) 2. Everything in the world it is in constant motion and change 3. Therefore: I, who am part of the world, am in constant motion, and the my narrative, which is intended to adapt to its object, is equally changeable.
Main themes:
* The becoming: most of the first paragraph is entirely devoted to this theme. Through the
observation that everything in the world is in motion, for external or own reasons ("of the public movement and of the just "), Montaigne goes so far as to explain how his object (that is, himself) escapes him (" he goes dark and staggering "). The only way for him to" secure "it (to catch him, to catch him) is to catch him" as you presents ", that is, in motion. Therefore he can affirm that he does not paint being (what is stable), but the passage.
the same reason he, unlike the others, cannot form man, but only tell him, since to form him
its essence should first be fixed. Again, this is also the reason why he, as a being changeable, it cannot resolve itself, but only test itself.
* Simplicity: Montaigne insists on reiterating that he does not "tell" himself because he has particular qualities that make him interesting as an individual. It presents itself as "a simple life without shine", not so much because this is true in practice (Montaigne was, in fact, a nobleman and one of the most prominent people in France at the time he lived), as much as this is the intention: if he had wanted to tell about himself as an illustrious man, he would have.
I could have done it very well, but what matters to him is to tell about himself as a man. He requires of himself only one quality:
*humanity, because that is enough for its moral philosophy.
* The truth: the only condition required by his work is sincerity in talking about himself. This condition is followed in a very rigorous manner by Montaigne, so much so that it can be said that even in his inconsistency he is in reality perfectly consistent with his own nature ("I sometimes contradict myself, but the truth, as Demadio said, not the I contradict at all ").
Concluding remarks:
* The difference between a book like Rousseau's Confessions and Montaigne's Essays reflects the difference that it exists between two centuries as distant as the 18th and 16th centuries. When Rousseau, as a true pre-romantic, decides to
to write a book about himself, the main intent is to claim the dignity of one's person as
possible object of a book (remember that Rousseau was a bourgeois, and that he was addressing an audience mainly aristocrat). In Montaigne there is no personal and individual claim: if he writes about himself, he is his own being a man that interests him, and in this he perfectly reflects the 16th century, the century of Humanism.
* As we have seen, the main elements of this passage are:
1) the will to present oneself in a manner simple and at the same time rigorous; 2) the need to speak about one's object while adhering to the truth; 3) desire to grasp this object in its complexity and totality; 4) the need to adapt the narrative style to the object of the narrative.
All these elements perfectly reflect the Renaissance thought, which stands out among the other, for the attempt to build a stable system at the center of which is a harmonious and complete vision of Man.
* Erich Auerbach, Mimesis (Realism in Western Literature), Vol. II, chap. 2.
PHILOSOPHY SECULAR CONSCIENCE : Vito Mancuso, The soul and its destiny, Raffeallo Cortina
I AM THE MATERIAL OF MY BOOK
philosophy secular conscience
"secular conscience: that part of conscience, present in every man, believer or non-believer, who seeks the truth for itself and not to belong to an institution; that part of the conscience that wants to adhere to the truth, but he wants to do it without any ideological forcing of any kind, and if he accepts something he does it because it is deeply convinced and not because one of the numerous popes or one of the equally numerous popes of the secular culture"Vito Mancuso, The soul and its destiny, Raffeallo Cortina, 2007 p. 1
ETHICAL PHILOSOPHY
The moral law - says Kant in the Critique of Practical Reason, I, 1, 3 - must be conceived and accepted as a duty "useful and valid" in itself (this is what Hegel also reiterates in paragraph 503 of the Encyclopedia of philosophical sciences). The point is always related to the question of authority. An authority is needed that do you speak to others or "on behalf of others" on moral issues? And if so, where does this authority draw and legitimize (I would like almost saying "subsumes", since the moral sphere is always personal) one's arguments to the point of considering them "legitimate"? And again, can these arguments have universal value? If we consider morality on an equal footing of other forms of knowledge, we should say that there is no logic in itself that justifies an authority in the field of morality. Kantian speaking, everyone builds their own moral framework by inserting it into the larger
"specter" of the morals of others in order to cohabit you. If instead we want to consider, with Hume and the naturalists, morality released from other forms of human knowledge and place it in a more "utilitarian" context, that is, linked to temporal and practical contingencies, then the discourse would change again. But it is clear that it would lose most of those universal "values" to which any authority could refer from time to time wanted to propose it or - even worse - "impose it".
Unlike others, on the issues of morality I have no certainties, even if - obviously - it is one of the themes that matters most to me. I do not think that a life centered on an "autonomous" morality - so to speak - has minors guarantees of "validity" with respect to that which follows principles "dictated" from above. I don't think it's a question of values
"horizontal" or "vertical" to inform an ethical principle, but rather the ability to consider that claims
of the other, if they do not want to trample my "particular principle", they are permissible. Different is when, on very vague and smoky "universal principles", we want to concentrate a vast idea of morality; here the risk of leading to a certain
"absolutism" of thought is highly probable. As probable also becomes the danger of a radicalization of various "morals", up to the failure to recognize the other or - worse still - to the alleged "immorality" of those who do not accepts the ethical principle of a self-proclaimed "moral" authority, even in clear contradiction with its own
history and their daily practice.
LOGOS PHILOSOPHY
Logos in Greek is a very plastic term, which usually means "word", understood in its most diverse forms
("Speech", "story", "said", "reckoning" ...). But it also means "reason", "sense", and its light root recalls a collection, a link, a bond. It belongs to the common language, but from Heraclitus in the sixth century. BC, it was introduced in the philosophical one to indicate the universal and cohesive principle of the worldMICHEL DE MONTAIGNE PHILOSOPHY
"I do not know a calmer book, and one that disposes more to serenity" wrote Flaubert dei Saggi, great books in which Western culture is expressed, not many are those that present just as immediate
the imprint of a serene spirit, sovereign and measured coordinator of an infinite and fluctuating variety of contents.
Supported by a curiosity that stops at nothing, the close investigation (albeit by no means systematic)
that Montaigne leads in his book sees his results reduced to a single constant which is the study of himself, of his own humeurs et conditions, and through it he arrives at the representation of man "painted entirely, and completely naked".
Persuaded that everything has been said and concerned to demonstrate that the human spirit always remains similar to itself himself, paradoxically, he comes to the conclusion that nothing can be said to be certain, except that everything is uncertain.
This opens the doors to him on an endless journey within himself, the only possible object of his research because the only verifiable through direct experience and, ultimately, the only interesting for him: “I dare not only speak of me, but speak only of me ... ». The parts are thus reversed; man must not accept a line of preconceived conduct, even if made venerable by a solid and by now acquired tradition, nor untangle in the forest of contradictory doctrines that which serves as a guiding thread for his own life; he must rather express a way of life that aims to be peculiar and unique. This relentless, almost fussy reductio of all previous culture was undoubtedly the great discovery of Montaigne, and that which made the Sages a milestone in the history of Western culture. The book is indeed the great summa in which they are exposed, criticized, partially accepted or rejected with astonishing freedom of judgment the traditional theories more generally accepted, the
large reservoir through which the classical spirit flows and in which all the main currents of the
ancient thought, but above all it is the first great modern representation of man in his whole condition
human, uprooted, it would seem, from its existential relationship with totality - but not from that with Nature -,
man as the only point of reference for every action and every judgment. Montaigne's man, this subject"Vain, varied and undulating", is no longer the hero trying to overcome his condition in a tragic effort or mystical, but the new man, l'honnête homme, who accepts himself, his potential and his limits. The Sages are hence the first great, fully conscious effort to make the very substance of psychological and moral investigation literary activity, since clarifying one's "shapeless fantasies" to oneself by means of the word becomes in reality a way of living more fully: "It is not so much I who made my book, but my book which made me, a book consubstantial with its author, of a personal utility, a member of my life ... ».
From the flap of the Adelphi edition
MICHEL DE MONTAIGNE PHILOSOPHY
SOME REFLECTIONS ON MICHEL DE MONTAIGNE
Giovanni Greco
University of Bologna
Montaigne's Journey to Italy - for many reasons already clarified by reliable rumors and for others that I will try to explain here
- can be considered a classic tout court. So, preliminarily, I ask myself with Roberto Roversi: «I am still the lianas bridge of the Incas, flickering on tremendous overhangs, which with a wire of hard rope and pieces of wood do they combine distant and opposing banks otherwise inaccessible? They still resist being the specific miracle of long duration?". And the answer, for me as for many other readers, is yes: we must not, for example, resist
temptation to cross the stretched bridge between organized society and the unjust justice of marginalization, or among the most diverse contemporary sensitivities and ancient cultural traditions. What is more, the ancient and modern classics there allow us to feed - it is precisely Montaigne who persuasively supports him - "a back room of our own, absolutely autonomous, where to keep our freedom, have our most important refuge, enjoy ours solitude".
Montaigne does not cultivate prejudices of style, but has a constant cult of the ancient classic, to which he consecrates reflections of considerable breadth, to the Sainte-Beuve so to speak. In the panorama of modern thought then, as we know, it occupies a
really central role our Michel Eyquem, lord of Montaigne, wealthy landowner and wine producer,
substantially author of a single, incomparable work, the Sages. Indeed, the Journey to Italy which we will now deal with -
even reading it as a mirror of the wonderful and miserable age in which it was laid - it can be considered de they plan an enrichment and strengthening of Essais, as well as a key with which to penetrate into the essence spirituality of the European Renaissance.
Montaigne - this inexhaustible sixteenth-century maître à penser which so often happens to us to feel close to our restless "postmodern condition" - yes, he suffers from stone sickness, but he also finds in the therapeutic reasons a excuse to embark on an intensely desired journey: he therefore goes to the most renowned spas of the time, from the baths of Plombières to the Bagni della Villa (today's Bagni di Lucca), where he undergoes various he cares with a diligence tinged with skepticism, which does not know how to have too many illusions about results and benefits.
Montaigne was so fond of traveling, visiting unknown places that, like the transported reader and
captivated by the book he was leafing through, he suffered in fear that the work was about to reach the conclusion: «he had so much pleasure of traveling who hated the proximity of the place where he should have stopped ».
The Journey to Italy was not intended for publication, and was largely written (just under half) by a Montaigne's familiar whose identity we do not know, but who - as acutely clarified by Fausta Garavini, exegete and extraordinary interpreter of the entire montaignana opera - was anything but inexperienced from a cultural point of view.
Starting from his stay in Lucca, Montaigne then tried to try his hand at the Italian language, which he also proves to have knowing how to use with a certain studied familiarity.
If Stendhal's Journey to Italy "is a wonderful novel", if that of Montesquieu - he too, like Montaigne, great citizen of Bordeaux - it is ictu oculi full of life, color and taste, the Journey to Italy of our homme de lettres - Guido Piovene argued with a wealth of arguments - is certainly much less pretentious, but, among all the books related to this extremely appreciated and fortunate genre, is the most beautiful and the most modern of all. Not
by chance Sergio Solmi believed that Montaigne's works represented an autobiography of thoughts rather than of facts: moreover, the great Sainte-Beuve was already convinced that Montaigne, a superb author for depth and universality, was the “Horace of the French”: «Your book is a treasure trove of moral observations and experience. On any page, yes open and in any state of mind, one can be sure to find some wise thought expressed in such a way vivid and lasting, which stands out immediately and impresses itself, a beautiful meaning in a full and surprising word, in a single strong, familiar or large league ».
Montaigne has what is perhaps the most important gift of the authentic traveler, namely the awareness of not be superior to anyone; does not accept that the traveler wanders the world complaining of not finding what a he is used to: on the other hand he likes to adapt to the various territorial peculiarities, and would never make a trip to prove a preconception. Nonetheless, the comparison between the German countries and the Italians is to our distinct disadvantage for order, cuisine, well-being, honesty, buildings, finishes, glassless windows, accommodation, seductions lower than expected, women etc.
The "Montaigne bastion", to use certain typologies of Albert Thibaudet, is the bastion of the inner man, with drops of Jewish blood (mother was Jewish-Spanish), traditionalist, modern, cosmopolitan, Catholic, antisystematic, so much so that "stoicism, epicureanism, skepticism coexist in him". Montaigne is, in the words of Giovanni Macchia, the master of doubt, of doubt intended as an antidote to try to reach the truth as regards both the past is the present, the doubt, again, that pervades the shadows and outlines of the future. Montaigne then argues that.....
... "The plague of man is the belief that he knows", and he wants speeches that "strike doubt where it is strongest",
thus cultivating doubt and things in their essence. It was not by chance that Sainte-Beuve defined hours rotundo Montaigne«le français le plus sage qui aie jamais existé ».
Among other things, our philosopher will say of the commentators of his time that "there is more to be done in interpreting interpretations than in interpreting things".
Montaigne, who has known Latin as his mother tongue and has a genuine adoration for poetry, is an enemy sworn of boredom and of every passive and sterile form of idleness, as well as a writer who persuasively claims to strive to compose his work with the greatest possible sincerity: he emphasizes the latter with energy, which is rare quality already in the decisive and incisive incipit of the Essays ("This, reader, is a sincere book"), thus indicating the path he intends to follow is effective, a project that has his own person at the center(«I am the material of my book ").
Moreover, in one of his most successful self-portraits he tries to explain how he sees himself and why you speak of yourself in that disconcerting and unmistakable way of yours: "If I say different things about myself, it is because different angles. All the opposites are found in me in some fold or manner. I argue, insolent; chaste, lustful; chatty, taciturn; hardworking, listless; ingenious, obtuse; sad, cheerful; cheater, sincere;
learned, ignorant and liberal, and stingy, and prodigal, I see all of this in myself in some way, depending on how I turn; is whoever studies himself carefully finds in himself, and indeed in his own judgment, this volatility and discord.
I cannot say anything about myself once and for all, simply and forever, without confusion and mingling, nor in a word".
Montaigne is the exemplary provincial man, he is truly a born writer, he is a fine and restless conscience bound also sentimentally to the juridical disciplines, he is a man of letters who, so to speak, surrenders himself to paper, is a philosopher who considers the aspiration to wisdom a kind of permanent joy. It has a broadly secular view of
that Catholicism that values a significant virtuous practice, the best way (perhaps) to grasp elements of authenticity religiosity.
He is perfectly aware, however, of the extraordinary difficulty for men to recognize and grasp the
truth, convinced as it is that human truth, to say it with Spagnol, is more often found rolled up in dirty clothes than in the folds of solemn parchment. It is also well known to him that, not infrequently, knowledge of the truth is knowledge of black (Rigoni). Montaigne even seems to believe that, if it is appropriate to always strive to the truth, however, it is likely to be revealed only from time to time. In full harmony with him is another great moralists, that Oscar Wilde persuaded that "the truth is seldom pure, and it is never simple". Yet, a simple reading of the montaignana work is enough to understand not only how much he cared about those themes and
problems of a moral and pedagogical nature that he was constantly investigating in his beloved books, as well as in just no less beloved existential path, but also how strong he was in him - which he considered among other things, evangelically, man is a very humble clay pot - a taste for biblical and classical sentences.
His Weltanschauung leads to the concept of physical and moral health, as he acutely claimed in famous pages Sergio Solmi, who defined Montaigne's "health" as an innate quality, an elementary and supreme balance of life. Therefore:
keep the body firm and not allow any conditioning to morality, to define a precise life model constructive. And it doesn't really seem a coincidence that men who are anything but naive and inexperienced have decided to
to be formed in a way that is both virtuous and serene, severe and tolerant, virile and delicate, by reading and re-reading Montaigne: in truth, the Essais know how to arouse as few books, in the mind of the undistracted reader, desire authentic, the will to self-educate in a balanced way.
In the Essays - where the anthropologist (in the etymological sense) prevails over the chronicler, who instead is the master in the Journey to Italy - Montaigne's major concern is, as mentioned, that his pages are immediately perceive it as a sincere book. He therefore aspires to present himself without pretense and ensures that, if he were found
among primitive peoples, he would have completely naked: "I want you to see me here in my simple way of being, natural and usual, without affectation or artifice: because it is myself that I paint. My faults will be read taken to the heart and my natural image ».
among primitive peoples, he would have completely naked: "I want you to see me here in my simple way of being, natural and usual, without affectation or artifice: because it is myself that I paint. My faults will be read taken to the heart and my natural image».
SENSE PSYCHANALYSIS PHILOSOPHY
The last part of the path of Thought One arose, at the end of my path, as the last answer to the question that had posed itself to me since childhood:
- What do you mean it is what it is?
Pressed by this question, during my adolescence I looked for an answer in philosophical thought. But neither Hegelian ontology, even in its synthetic vision, presented itself to me as exhaustive, since life, in its concrete objectity, it was irretrievably excluded. Life itself then forced me to seek the answer in biological science, which immediately revealed to me the evolutionary order of living forms as the order of one evolutionary dynamics of thought. It seemed to me then that the time had come to return to philosophy, to find the synthesis between spirit and matter in the rediscovered coincidence between thought and life. But once again life showed me that it was another...
...the way to go, that of the reflection of life on itself: the way of psychoanalysis. So it was that I discovered first of all that the psychoanalytic method is the concrete implementation of the Hegelian dialectic, insofar as it is the...
....human subject, and no longer an abstract subject, to take the reflexive distance from himself to know himself; is I also discovered that what the human subject becomes aware of is the same method of knowing oneself of the Thought which, starting from the first manifestation of the Being, as a projection of the One Thinking Subject outside of himself, has given rise to all that is. At this point a new attempt to highlight the synthesis between spirit and matter in a rereading dialectic of philosophical thought was once again redirected towards a scientific treatment of structuring of the cosmos, starting from the first making of matter as the objective of the Thought in the thought of itself which still is himself. It is here that the living experience of the original duality of the One took place in me and a further leap took place
reflexive, thanks to which the logic of the separation between subject and object was resolved in the unitary logic of the mattersubjectivity. From here on, thanks to the progressive awareness of this higher level of reflection as a concrete reality in the daily experience of intersubjectivity, Thought faced and finally solved the problem of the coincidence between the noumenal and the phenomenal; coincidence in which it recognized its reality as Unique Living. It is at this point that life finally pushed me back to philosophy, to retrace the path from it traced starting from the crisis of Thought One, already caught by me as a teenager, which arose at the beginning of the twentieth century from questioning of Hegelian thought and resolved at the beginning of the new millennium in the unitary vision of Being as the culmination of psychoanalytic thought. And from this unitary vision of Being the last answer emerged to the essential question of my existence:
- What do you mean it is what it is?
- It means that what is is the being of presence in the presence of another presence which is infinite of life.
In: Silvia Montefoschi, The last stretch of the journey of Thought One. Excursion into 20th Century Philosophy, Zephyro
Editions, Milan 2006
philosophy religion
What is the difference between religion and philosophy?
For philosophy, transcendence is man himself who, despite being a finite being, is capable of thinking about the infinite. There religion establishes a split between immanence and transcendence, proposing itself as a link between them two entities otherwise incommensurable to each other
Massimo Cacciari
garden
The mornings are milder now,
the walnuts turn dark;
the rounder the cheek of the berries,
the rose has left the city.
Maple sports more festive scarves,
and the meadow is dressed in scarlet -
For fear of being out of fashion,
I want to wear a pendant.
Emily Dickinson
GARDEN
A comment from Federico on the previous post makes me wonder which tree or plant I could ever give up. Not me I would certainly deprive of viburnum tinus (especially the "French" one: more compact and rosy), and then, I could give up having at least one lilac? I've always wanted a lot of roses, starting with my favorite rose bracteata (the Chinese one, to be clear).
But, among all the trees and plants I own, I would never, ever do without my magnolia trees (from those
evergreen to those who, a little prematurely, are in bloom now). Magnolias as well as being very plants
beautiful have something mysterious in them that has always made me feel close to them (and one day, if I feel like it,
....I will insert here the searches that, in various fields, I have done on this tree). Right now here in the garden I don't know a which one to be more fond of; I have brought up many with patience and passion. Rustic and cold resistant they love
have your feet in the deep lands of the valleys. Only the wind, and in particular the dry one, is definitely their enemy.
I understood that magnolias love quiet and sheltered places: they are certainly not "battle" plants. And also in this they look alike.
game
This final page is written not for those who play, but rather for those who, traditionally, do not play: mothers, fathers, grandparents, aunts and uncles, older brothers and sisters, teachers, teachers ...
Dear friends and colleagues, if you have an attitude of 'sufficiency' towards the game, if you contrast 'for fun' and 'on the serious', think a little, please, on my "praise of the game".
One of the most serious threats hanging over our "Western civilization", indeed one of the phenomena that already corrodes it and the spoils are consumerism, passivity, non-participation. We live in too rich a society, but badly rich, who does everything herself, who makes you find everything beautiful and ready and packed: games with their rules pre-arranged shows, shows always and only to be seen, TV broadcasts prepared by others, organized trips, the chess matches between Karpov and Korchnoj to be redone on the basis of the tables you find in the weeklies, the music take away, movies to watch ...
We live in a society that doesn't ask us to invent, that doesn't stimulate us to create. We live in a society in the which there is very little room to "play".
We recover the joy, the taste, of playing (badly), of painting (worse), of acting (like dogs), of making (bad) films ...
but to play, paint, act, make films ourselves. Well, collective smart play is one of the simplest forms, and in my opinion more effective, to recover creativity in the passive and passivating consumer society.
But there are many other reasons to praise the game.
The basic culture, the one without which one is a poor man, is also made up of a series of rules, notions, names that is very boring to learn from books or at school. I'm talking about the rules of spelling, about certain calculation skills mental, of the names of states and their capitals, of rivers and lakes and various localities. Well: figurative charades, game of 'spelling', famous men's game, one letter by one crossword puzzles, are, among other things, exceptional spelling exercises (of Italian names, and also foreign ones); "Flowers, fruit and cities" is an excellent control of acquired notions; the shirt-maker, again celebrity men, the crazy game are a fun simple way to broaden your knowledge, and so on indirectly, one's own culture; the game of 'yes' and 'no' requires logical systematicity; some variations of the «game of
Carlotta »are an excellent exercise for dividing in mind.
Question (very serious, please believe, dear fellow teachers): but why sometimes, to check that
that your students have learned, don't you do an hour of intelligent games in the classroom instead of questioning?
Learning to play, establishing and respecting honest rules, creates the habit of a civil coexistence much more than that not long sermons of 'civic education'.
The team game 'socializes', teaches to help and respect the little ones and the weakest, to balance the Strength. The games we propose are also a means, not easily replaceable, for the "recovery" of being joyful together between adults and children, between parents and children, between teachers and students.
Playing well means having a taste for precision, love for the language, the ability to express oneself with languages non-verbal; it means acquiring intuition and rationality together, a habit of loyalty and collaboration. And praise of the game could continue. But I'll stop here. I started writing this book for fun, but gradually as I continued to enjoy myself, I realized more and more clearly that I was writing a
serious book. Perhaps the most serious of all I've written.
Lucio Lombardo Radice, In praise of the game, in The biggest toy, Giunti Marzocco, 1979, p. 104
TO JUDGE
It is difficult for the happy to judge the miseries of others correctly.
Marco Fabio Quintiliano
TO JUDGE
Si vitam inspicias hominum, si denique mores,
cum culpat alios, nemo sine criminis vivit.
Look at them, men,
how they live,
while they blame others: none
it is without fault
Cato, Couplets
Medusa publisher
Translation by Giancarlo Pontiggia
JUSTICE
There is only one thing worse than injustice: justice without a sword in hand.
When the right is not the force is bad.
Oscar Wilde
war and peace
BED WITH TOLSTOJ
from NonSoloProust by gabrilu
Michail Illarionovich Kutuzov (1745-1813) and Piotr Ivanonovic Bagration (1765-1812)
These days I see a lot of movies and someone probably noticed it too, but it's not like I've stopped
read, indeed.
It is that I decided to reread War and Peace from top to bottom. The first reading dates back to many years ago. Then I devoured it, but now I'm proceeding very calmly, sipping it. Anyway, nobody chases me.
The first time I was passionate about Natasha's private stories, as I think happens to more or less everyone Rostov, Pierre Bezuchov and Andrei Bolkonskj; now I'm enjoying all those long sections a lot too dedicated to the war and to the descriptions of battles, pages that I had read a little superficially then, maybe resisting even the temptation to skip them because they seemed a little boring. I couldn't grasp it great beauty.
And so, for now I go to bed early in the evening and immerse myself in reading in the company of Kutuzov, Napoleon and Bagratiòn, the other trio protagonist of the novel.
The day before yesterday, for example, I was on the battlefield of Ulm, and together with Andrea Bolkonskj I admired the authority of Bagratiòn.
Last night, however, I was in Austerlitz, to witness the battle "of the three emperors": "From noon on the 19th in the supreme spheres of the army began a great movement, between panting and excited, which lasted until the morning of the day after, November 20, in which the memorable battle of Austerlitz was given. "
War is a mechanism that Tolstoy describes in this way.
And then, "when the sun [from] emerged entirely and with a dazzling radiance it sprayed its rays on the fields and fog, Napoleon (as if he was just waiting for this to begin the battle) took off a glove
uncovering a beautiful white hand; he made a sign to the marshals with his glove, and gave the order to begin to action "
At Austerlitz Napoleon played them for good reason, to the Russians. But let's give time to time, and we'll see that
Kutuzov will make him pay ...
For now they are (in the book) at the beginning of winter, and Napoleon is pondering the Russian campaign, porello. Does not know what awaits him, in those parts.
I have only recently discovered that a fiction based on War and Peace has recently been broadcast on TV. Neither I peeked at some sequences on YouTube and from what little I've seen I'm glad I spared it.
Yesterday, however, I ordered on the Internet the three DVDs of the complete 1967 film by Serghej Bondarchuk (in Russian with subtitles in Italian). I had seen it in the cinema - but not unabridged - centuries ago, and I had found it much, much more beautiful than that of King Vidor of 1956.
The curious thing, however, is that Vidor's American film is also easily found in stores. The Russian one of
Bondarchuk is out of print, you can only find it on the net and only in some online shops. Still, with all my respect and my admiration for Vidor, Audrey Hepburn, Mel Ferrer and Henry Fonda, despite being their very War and Peace good (and in fact I bought that too), there really are no comparisons between the two productions.
Returning to the book: War and Peace is endless, and with the pace of reading that I decided to adopt I don't know when I will re-emerge and be able to read more.
But the thing I do not mind neither little nor point
IDEOLOGIES
The image of fragmentation, which in many cases makes one suffer, however, is very often seen around ideological themes. It could not be otherwise, given that ideologies are forms of aggregation that tend to include who they agree with the assumptions and to exclude those who disagree: ideological discussions are never related to facts, but they tend to always focus on the exact application of the ideologies themselves to the facts themselves.
ENLIGHTENMENT
It is Kant who, in a famous text, one of the most beautiful ever produced by the thinkers of his time, published in December 1784, would have given in a few pages, on which we will never tire of returning, the most exact definition of...
....Enlightenment, and the one closest to the spirit of the philosophes:
"The Enlightenment is man's exit from the state of minority that he must impute to himself. Minority is the inability to use one's own intellect without the guidance of another [...] Know aude! Have the courage to use your own intelligence! This is the motto of the Enlightenment "
Zeen Sternhell, Against the Enlightenment from the 18th Century to the Cold War, Baldini Castoldi, p. 70-71
![INDIVIDUAL INTERSUBJECTIVITY Paolo Conte, Beautiful by day, in Psyche, 2008 I know who you are I don't even know who you are but I know you are yes I know that you are so loved loved and desired instinct knows you treat you knows driving knows you with a few precise words few words decided and a knowing look a very elegant excuse like a beautiful day you are the world around you you are beautiful without restraint in the fresh water of a bath I know you are I don't even know who you are but I know you are yes I know that you are so loved loved and desired and alone INDIVIDUAL INTERSUBJECTIVITY last night I let myself go to rest, keeping this BEAUTIFUL of yours in my mind and heart, EXCITING association. intuition made me dwell on that "you are the world around you" .. words that made me go to book "Il Sistema Uomo" by Silvia Montefoschi .. then ".. you are the subject who shows himself, as a presence in the world, in making us reflect the world" ... ".. The subject thus reveals itself in the reflective moment in which the world reflects itself; the moment in which the world is he creates by talking about himself. It is therefore "the ineffable", as is the speaker who cannot speak of himself except as the subject of his own speech. The subject therefore is not, but becomes, always escaping his own objectification. But if the subject cannot be spoken of as an object of the world, because it is itself that speaks of itself by speaking of the world, this means that it, "the ineffable", is of the world, as the source of the never-ending discourse. So, if "[about] what one cannot talk about one must be silent" (Wittgenstein) it is because one must necessarily stay in silence as long as the ineffable does not speak in us, speaking of the world, or it is perhaps better to say as long as the world you do not come back to speak within us, speaking of yourself. "... So.. "repeating each other's writings serve as instruments for this Spirit to give the world ever new works if souls knew how to submit to this action, their life would be nothing but a continuation of the divine writings, which are expressed up to the end of the world no longer with ink and on paper, but in hearts. " JP de Caussade The abandonment to divine providence prism INDIVIDUAL INTERSUBJECTIVITY “If I try to grasp on an experiential level the intersubjective phenomenon that I take as a parameter, a tool and purpose of my interacting with the patient, I must say that it reveals itself to me as the happy condition of existing with each other without needs. However, if I analyze this condition, I realize that it is based on the satisfaction of two needs that exist essential; what the other is there, as it is thanks to the being of the other that I manifest myself as existing and me I recognize, and what I am in freedom, since I recognize myself only if I am free to tell myself and to give myself as well as time after time, the existence of the other reveals me to myself. In this happy condition, therefore, I perceive no needs other than those of the presence of the other and mine freedom. Aren't these the requisites for man's existence as a subject? ... I must proceed with the analysis of these characteristics: relationship and freedom. The subject's first need to be such is the existence of another from himself. There are many forms under which this something else becomes presence in the eyes of man: it can be, from time to time, the external world, or the world of things and of social values, or the internal world, or the world of thoughts and affections; it can be the human You, the other of the encounter, or the interior You, the other to which man refers when he is with himself; it can be corporeality man or his behaviors or his ways of relating to the world, when he detaches himself from it recognize them and refer them to oneself; finally it can be man as a whole, when man himself takes for himself the same distance necessary to define oneself in an identity. " in Silvia Montefoschi, The One and the Other: interdependence and intersubjectivity, Feltrinelli, 1977, now in Silvia Montefoschi, The evolution of consciousness, Works, Second Volume - Volume 1, Zephyro Edizioni, Milan 2008, p. 74-75. INDIVIDUAL INTERSUBJECTIVITY a fragment of intersubjectivity taken from the film Love has two faces by Barbra Streisand (lovable woman!): "I love you even if you are beautiful!" INDIVIDUAL PSYCHE A good way to feel good, which has always been known, could be to try to be yourself, without continually conforming, or depending on the approval of others individual psyche It was a shower of stars on my face. I felt burdened by an infinite sky soft, warm light. I felt the earth in my hands and in the hair, and it was the taste of that land in the mouth and of that kiss, and it was the suck of my body from the abyssal depths of that sky, and it was a gasp, a cry of superhuman joy, to feel that sky within my belly, that sky and that earth, my own land made of my flesh and my blood. It was like disappearing in that rain of infinite stars, and find myself in the sweetness of a friendly embrace, still wet of a taste of milk, of childish tears and of distant kisses. in Silvia Montefoschi (at 26), It was a shower of stars on my face (Naples 1952), Evolutionary Research Laboratory of Giampietro Gnesotto Editore, 1989 INDIVIDUAL PSYCHIC INTERSUBJECTIVITY I leave here, for everyone, "The love song of the Living One or the epiphany of the infinite" in "The glorification of the living in the intersubjectivity between one and the other ". INDIVIDUAL PSYCHIC INTERSUBJECTIVITY by SILVIA MONTEFOSCHI "Only when the perception of the union of thinking presences comes out of the enclosure of a personal experience, even if done in the duality of the dialoguing couple, and it will no longer be fragmented in the many dual encounters between them separated from space and time, an even higher point of view will be realized from which one sees that being everything is nothing but relationship. [...] And only in persevering in the tiring exercise of keeping the reflective presence constantly alert, we [...] we work for the unveiling [...] of the logic of one as one with the one that cannot say about itself if not it is what it is…. ". if I try to grasp the intersubjective phenomenon on the experiential level ... I must say that it reveals itself to me as the happy condition of existing with the other without needs. If I then analyze this condition, I realize that it is based on the satisfaction of two needs that exist essential; what the other is there, as it is thanks to the being of the other that I manifest myself as existing and me. I recognize, and what I am in freedom, since I recognize myself only if I am free to tell myself and to give myself as well as time after time, the existence of the other reveals me to myself Silvia Montefoschi, One and the other, Feltrinelli, 1977, p. 32 INDIVIDUAL PSYCHIC INTERSUBJECTIVITY By Silvia Montefoschi, The glorification of the living in the intersubjectivity between one and the other, Golden Press, Genoa The love song of the Living or the epiphany of the infinite You are as I think of you which thinking me and I am as you think of me which thinking you so that you don't stop thinking about me and therefore to be there as long as I think of you and I don't stop thinking about you and therefore to be there as long as you think of me What if it's my thinking of you to make sure you are there which thinking me and it's your thinking of me to ensure that I am there which thinking you you cannot cease to think of me because I cannot cease to think of you and U.S we can only think about it endlessly But if it is our mutual thinking about it to bring us into being in infinity tell us "You are" that as the supreme act of love makes us to each other guarantors of life we ourselves are the infinite The infinite in fact it gives itself only in intersubjectivity where is it the subject who thinks he no longer needs to be there which thinker to know each other in finitude of his thought because it is recognized in infinite thinking of the other subject who thinks And if we ourselves we are the infinite the infinite finally it is because infinity is not if not in whom it is infinitely childhood youth Heimat The "Heimat" is the land of childhood and youth. Those who have lost it remain disoriented, although abroad they may have learned not to stagger like a drunkard and to place your foot on the ground without too much fear Hans Mayer, Jean Amery INNOVATION TRADITION Each innovation is a successful tradition PETRINI CARLO, "Carlin Petrin", animator of Slow Food and Terra Madre INTERSUBJECTIVITY Attorney Utterson was a rough-looking man, never lit up with a smile; cold, measured and embarrassed in speaking, reserved in expressing one's feelings; he was a thin, long, dusty and sad man, yet in a certain sense lovable. In the meetings of friends, when the wine was to his taste, it showed in his eyes something truly human; something that could never be found in his words, and that yes he manifested, as well as in that silent expression on his face after dinner, more often and more strongly in the actions of his life. The lawyer was strict with himself; when he was alone, he drank gin, to mortify the inclination towards good wines; and, although the theater appealed to him, he had never crossed it threshold of a theater in twenty years. In regard to his neighbor, however, he was of great indulgence; sometimes yes he marveled, almost with envy, at the force with which certain souls could be driven to wickedness; and, in each occasion, he was more willing to help than to disapprove. "I tend to the heresy of Cain," he used to say wittily, "I let my brother go to hell as best he can like it." Having such a character, he often happened to be the last esteemed acquaintance, and to exercise the last good influence in the lives of lost men. Robert Louis Stevenson, The Strange Case of Dr. Jeckill and Mr. Hyde grow old Here we are, still alone. There is an inertia in all this, a heaviness, a sadness ... Soon I will be old. And the it will be over, once and for all. A lot of people came to my room. Everyone said something. They didn't tell me much that. They are gone. They have grown old, miserable and sluggish, each in a corner of the world. Old age is a pitiful condition, with looming memories, physical decay, laziness, anxieties that increase, and the people who look at you wrongly, because with your slow steps you block the road, you make the queues lengthen, you move awkwardly like children. But old age also gives you greater authority, albeit a little hypocritical: you recognize the role of wise, but as long as you stay on the sidelines. In reality, we would like to eliminate the old: because our culture is afraid of everything, of failure, of illness, of death. The function of the comedian is, in fact, to exorcise this fear of living ". Aging horrifies me, but it's the only way I've found not to die young I am almost at the end of my journey. The health of the body and mind is good, the working capacity is not diminished and the imagination is always the one that has kept me company for many years, leading me to design the future and to create new paths to explore and walk. Yet I feel the journey is coming to an end. I hear it from many signals, the first of which is actually that of feeling it. And then from the fullness of me that I have finally achieved; because now I am sure that everything my nature was capable of expressing in thinking and in doing, I have done and thought. I can repeat myself and maybe think and do better; better, but not different. Or perhaps in a more tired and mechanical way, more sloppy and imprecise. However, whether these additions are there or not, it won't change much. I leave nothing that has not been accomplished, to the extent that I have been able and known. The drawings remained in the middle, the destinies not fully realized, it is because up to that point my nature has managed to live them; further on she would have done violence to herself and she didn't go, but she certainly stretched her rope with all the strength she had a layout. And, in life, the moment comes when the shadow of death is at our side, and does not detach from it. No more impatience, rebellions, fears ...; the awareness only of an ineluctable necessity. A natural event is death; as the ordered succession of the four seasons, like the regular alternation of light and dark. I am almost at the end of my journey. The health of the body and mind is good, the working capacity is not diminished and the imagination is always the one that has kept me company for many years, leading me to design the future and pretend to be new paths to explore and walk. Yet I feel the journey is coming to an end. I hear it from many signals, the first of which is actually that of feeling it. And then from the fullness of me that I have finally achieved; because now I am sure that everything my nature was capable of expressing in thinking and in doing, I have done and thought. I can repeat myself and maybe think and do better; better, but not different. GAMES INSTITUTIONS DILEMMA DEL PRISIONE Till death do Us apart Harry and Sophie wanted to take seriously the words the priest would speak at the exchange of the rings: "These two lives are now united in an unbroken circle." This meant putting the couple's interest before that individual. If they could do it, the marriage would have worked out better for both of them. But Harry had seen his divorcees, and too many wounded friends and relationships damaged by betrayal and deception, to accept it without conditions. The calculating part of his brain thought that if he stepped back from Sophie, she would have benefited from marriage, and he would not. In other words, he risked passing for fool, if he romantically avoided making his own interest. Sophie thought similar things. They also talked about it, deciding that they would not be selfish in marriage. But neither was certain that the other would keep his promise, therefore the safest thing for both was secretly looking after one's own interest. This inevitably meant that marriage did not it would work best. But of course, it was the only rational decision possible ... Something is not right. Two people are trying to rationally decide what is in their best interest. Self both act in a certain way, the best result is guaranteed. But if one acts differently, yes ensures all benefits at the expense of the other. And so, to protect themselves against this possibility, they both end up get a worse result than they could if they both did what would be best. It is a variant of the famous "prison dilemma": two prisoners, locked in separate cells and unable to communicate, they must plead their cause. Such dilemmas arise when collaboration is needed for get a better result, but neither side can guarantee that the other is in the game. The same dilemma it can arise between people sharing the same bed. The fact is that the trust of the partners is secretly betrayed, often without being discovered for years. The dilemma reveals the limits of the rational search for one's own interest. If we all individually decided to do this which suits each of us, we would end up worse than if we chose to cooperate. But for cooperate effectively, while taking care of our interests, we must trust each other. And trust doesn't based on rational arguments. This is why Harry and Sophie's dilemma is so touching. Their ability to trust was eroded by the experience of treason and divorce. Without this trust, the relationship is more likely to be unsatisfactory either even to fail. But who can blame them for their skepticism? Isn't that perfectly rational? After all, it is founded solely on a correct assessment of how one behaves in modern marriage. This story perhaps contains a deeper moral: to get the most out of life you need trust, even if this involves the non-rational assumption of some risk. It is true that if we trust each other, we will we expose ourselves to exploitation, but otherwise we preclude ourselves from having the best in life. The strategy rational, safe, of Harry and Sophie protects them from the worst of marriage, but in the same way it takes them away from the best. "Sometimes it seems that rationality prevents individuals from obtaining optimal results, especially in cases where the cooperation would unequivocally be the best choice for all interested parties. On this consideration the well-known argument in favor of institutions as a means of controlling and directing behavior is founded selfish. Indeed, those who first proposed the social contract as the legitimate basis of political obligation, they described individuals as perpetually caught up in a prisoner's dilemma, and unable to come to a cooperative agreement unless forced to do so. In Hobbes' model, individuals agree to hand over their power of resistance to the sovereign, who will force them to cooperate. Reconsidering the examples previous, we can observe that the institution able to guarantee the optimal result does not have to be necessarily the state: it could be a legal system, an international treaty, a code of honor, or even a set of shared moral principles. What matters is that one or both parties can engage in such a way credible to pursue a given course of action, where credibility is guaranteed by the presence of an institution ... " in Cristina Bicchieri, Collective action and social rationality, Feltrinelli, p. 194 ITALIANS ... the most famous of these texts, and the richest and most articulated, always remains I Libri della Famiglia, the work of Leon Battista Alberti, who lived between 1404 and 1472 in Florence. Alberti appears to you as the theorist of "household goods", the art of managing mercantile family, in which interests concur alongside and together with the network of primary and emotional relationships of the company, closely intertwined and confused with those, and this within the framework of the life of the city community. In such context the family appears, as Ruggiero Romano and Alberto Tenenti observe, «as a closed cell, a microorganism, an aristocratic factor, whose action is an end in itself. You never, absolutely never, in Leon Battista's work, a "cluster" of families, which come to form a civitas, a society. Precisely, the Albertian family is an area enclosed in itself; it is itself a society, but closed, isolated, impermeable "(R. Romano and A. Tenenti, in Leon Battista Alberti, 1972, p. XXV). "From nature love, pity makes the family more dear to me than anything", says Alberti through Giannozzo, the character of his family dialogue who appears as the oldest and most experienced. «And to support the family, yes look for stuff; and to keep family and stuff you want friends, with whom you advise, who will help you support and flee adverse fortunes; and to have with friends the fruit of stuff, family and friendship, it is agreed gain some honesty and honorable authority " {Ibidem, p. 226). The hierarchy of values is very precise here at the top is the family, as an absolute reference value, followed by the company, and then by friends and customers. The city and the politics come into consideration only to the extent they can benefit this hierarchically ordered set of social values. This appears clearly from the dialogue between Giannozzo and Lionardo: «Leonardo. Call yourselves perhaps, like these our citizens, honor to be in offices and in the state? Giannozzo. Nothing is missing, my Lionardo, nothing I miss my children. Nothing seems to me less worthy of taking it as an honor than finding oneself in these states (committed to the state) ... Every other life I always liked more too much than that of the, so we will say, state ”. Political (state) life is defined as very harassing and full of suspicion, toil and servitude. «What do you see from these which ones struggle for the states (which deal with public affairs) to be different from public servants? " affirm Giannozzo and adds: «There you are sitting in the office. What use do you have if not just one: to be able to steal and force (do violence) with some license? " {Ibi dem, pp. 218-219). The only reason therefore to participate in the management of the; community is to be able, through fraud or violence, to obtain advantages for the management of the family, the exclusive substitute for society. Hence a real invective against those who feel the civic duty to participate in the governance of the thing publishes: «Fools who expose yourselves to every danger, turn yourselves to death ... And call honor to be in the number of robbers, call honor to converge and shepherd and serve servile men! ... And what a pleasure of soul it can never have if he is not already of a ferocious and bestial nature, who continually lends ears to grievances, laments, cries of wards, widows and calamitous and miserable men? " {Ibidem, p. 220). And he concludes: «And you want (it is convenient) to live to oneself, not to the common (for society), to be alone for friends, true, where you do not interfere (neglect) and 'your business, and if you do not result in too great damage "{Ibidem, p. 221). At the root of this philosophy lies a rigidly utilitarian conception: "So we are almost all natural and inclined to the useful, that to draw from others (extort from others) and keep us, learned (educated) I believe from nature, we know and simulate benevolence, and flee from friendship what suits us (it is convenient) » {Ibidem, pag. 345). The institution in which every value which is consequent to such a vision of the world is centered is the family enlarged, with the purely instrumental appendix, and not affectively connoted, of useful friendships. The society as such, and civil duties, are radically disqualified in this perspective. All this constitutes a set of cultural patterns of behavior incompatible with a society that is not a factional society, and involves the exclusion of any sense of social co-responsibility. Where the Calvinist, Methodist, Puritan ethics establishes through the doctrine of grace and predestination, a close link between eternal salvation, the personal success in business and the need to safeguard the social order, the Albertian one, typical as we have seen of an entire social class, which is the hegemonic one, is radically particularistic and substantially anarchist. While in the first the conditions that will characterize the company defined with term of bourgeois-democratic, cradle of civil political liberties and duties of collective solidarity, and open to processes of social mobility, in the Italian post-municipal society the foundations will be laid for a society closed in particularisms, dominated by a hierarchical and rigid structure of class power, seat of a form of domination exercised by dynastic powers, both Italian and foreign, without a trace of democratic dialectic, in the shadow of the counter-reform and Jesuit morality " in Carlo Tullio - Altan, Our Italy, clientelism, transformation and rebellion from unity to 2000, Egea - University Bocconi Editore, 2000, p. 19-21](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgD5jPPWbFmxHVEfwh5K_PguPmkzymeLGswts1JKrrLVnDnEMsKUQX7bJEIWL7nwbGE50rqD25zJ8Cq-5Rd2xjUTDAgjsp1PgmSrGSmFpkMzRMt__dz3SAb1OdGVXP9363b6G0teg8liro/w307-h320/20210109_213644.jpg "INDIVIDUAL INTERSUBJECTIVITY Paolo Conte, Beautiful by day, in Psyche, 2008")
![INDIVIDUAL INTERSUBJECTIVITY Paolo Conte, Beautiful by day, in Psyche, 2008 I know who you are I don't even know who you are but I know you are yes I know that you are so loved loved and desired instinct knows you treat you knows driving knows you with a few precise words few words decided and a knowing look a very elegant excuse like a beautiful day you are the world around you you are beautiful without restraint in the fresh water of a bath I know you are I don't even know who you are but I know you are yes I know that you are so loved loved and desired and alone INDIVIDUAL INTERSUBJECTIVITY last night I let myself go to rest, keeping this BEAUTIFUL of yours in my mind and heart, EXCITING association. intuition made me dwell on that "you are the world around you" .. words that made me go to book "Il Sistema Uomo" by Silvia Montefoschi .. then ".. you are the subject who shows himself, as a presence in the world, in making us reflect the world" ... ".. The subject thus reveals itself in the reflective moment in which the world reflects itself; the moment in which the world is he creates by talking about himself. It is therefore "the ineffable", as is the speaker who cannot speak of himself except as the subject of his own speech. The subject therefore is not, but becomes, always escaping his own objectification. But if the subject cannot be spoken of as an object of the world, because it is itself that speaks of itself by speaking of the world, this means that it, "the ineffable", is of the world, as the source of the never-ending discourse. So, if "[about] what one cannot talk about one must be silent" (Wittgenstein) it is because one must necessarily stay in silence as long as the ineffable does not speak in us, speaking of the world, or it is perhaps better to say as long as the world you do not come back to speak within us, speaking of yourself. "... So.. "repeating each other's writings serve as instruments for this Spirit to give the world ever new works if souls knew how to submit to this action, their life would be nothing but a continuation of the divine writings, which are expressed up to the end of the world no longer with ink and on paper, but in hearts. " JP de Caussade The abandonment to divine providence prism INDIVIDUAL INTERSUBJECTIVITY “If I try to grasp on an experiential level the intersubjective phenomenon that I take as a parameter, a tool and purpose of my interacting with the patient, I must say that it reveals itself to me as the happy condition of existing with each other without needs. However, if I analyze this condition, I realize that it is based on the satisfaction of two needs that exist essential; what the other is there, as it is thanks to the being of the other that I manifest myself as existing and me I recognize, and what I am in freedom, since I recognize myself only if I am free to tell myself and to give myself as well as time after time, the existence of the other reveals me to myself. In this happy condition, therefore, I perceive no needs other than those of the presence of the other and mine freedom. Aren't these the requisites for man's existence as a subject? ... I must proceed with the analysis of these characteristics: relationship and freedom. The subject's first need to be such is the existence of another from himself. There are many forms under which this something else becomes presence in the eyes of man: it can be, from time to time, the external world, or the world of things and of social values, or the internal world, or the world of thoughts and affections; it can be the human You, the other of the encounter, or the interior You, the other to which man refers when he is with himself; it can be corporeality man or his behaviors or his ways of relating to the world, when he detaches himself from it recognize them and refer them to oneself; finally it can be man as a whole, when man himself takes for himself the same distance necessary to define oneself in an identity. " in Silvia Montefoschi, The One and the Other: interdependence and intersubjectivity, Feltrinelli, 1977, now in Silvia Montefoschi, The evolution of consciousness, Works, Second Volume - Volume 1, Zephyro Edizioni, Milan 2008, p. 74-75. INDIVIDUAL INTERSUBJECTIVITY a fragment of intersubjectivity taken from the film Love has two faces by Barbra Streisand (lovable woman!): "I love you even if you are beautiful!" INDIVIDUAL PSYCHE A good way to feel good, which has always been known, could be to try to be yourself, without continually conforming, or depending on the approval of others individual psyche It was a shower of stars on my face. I felt burdened by an infinite sky soft, warm light. I felt the earth in my hands and in the hair, and it was the taste of that land in the mouth and of that kiss, and it was the suck of my body from the abyssal depths of that sky, and it was a gasp, a cry of superhuman joy, to feel that sky within my belly, that sky and that earth, my own land made of my flesh and my blood. It was like disappearing in that rain of infinite stars, and find myself in the sweetness of a friendly embrace, still wet of a taste of milk, of childish tears and of distant kisses. in Silvia Montefoschi (at 26), It was a shower of stars on my face (Naples 1952), Evolutionary Research Laboratory of Giampietro Gnesotto Editore, 1989 INDIVIDUAL PSYCHIC INTERSUBJECTIVITY I leave here, for everyone, "The love song of the Living One or the epiphany of the infinite" in "The glorification of the living in the intersubjectivity between one and the other ". INDIVIDUAL PSYCHIC INTERSUBJECTIVITY by SILVIA MONTEFOSCHI "Only when the perception of the union of thinking presences comes out of the enclosure of a personal experience, even if done in the duality of the dialoguing couple, and it will no longer be fragmented in the many dual encounters between them separated from space and time, an even higher point of view will be realized from which one sees that being everything is nothing but relationship. [...] And only in persevering in the tiring exercise of keeping the reflective presence constantly alert, we [...] we work for the unveiling [...] of the logic of one as one with the one that cannot say about itself if not it is what it is…. ". if I try to grasp the intersubjective phenomenon on the experiential level ... I must say that it reveals itself to me as the happy condition of existing with the other without needs. If I then analyze this condition, I realize that it is based on the satisfaction of two needs that exist essential; what the other is there, as it is thanks to the being of the other that I manifest myself as existing and me. I recognize, and what I am in freedom, since I recognize myself only if I am free to tell myself and to give myself as well as time after time, the existence of the other reveals me to myself Silvia Montefoschi, One and the other, Feltrinelli, 1977, p. 32 INDIVIDUAL PSYCHIC INTERSUBJECTIVITY By Silvia Montefoschi, The glorification of the living in the intersubjectivity between one and the other, Golden Press, Genoa The love song of the Living or the epiphany of the infinite You are as I think of you which thinking me and I am as you think of me which thinking you so that you don't stop thinking about me and therefore to be there as long as I think of you and I don't stop thinking about you and therefore to be there as long as you think of me What if it's my thinking of you to make sure you are there which thinking me and it's your thinking of me to ensure that I am there which thinking you you cannot cease to think of me because I cannot cease to think of you and U.S we can only think about it endlessly But if it is our mutual thinking about it to bring us into being in infinity tell us "You are" that as the supreme act of love makes us to each other guarantors of life we ourselves are the infinite The infinite in fact it gives itself only in intersubjectivity where is it the subject who thinks he no longer needs to be there which thinker to know each other in finitude of his thought because it is recognized in infinite thinking of the other subject who thinks And if we ourselves we are the infinite the infinite finally it is because infinity is not if not in whom it is infinitely childhood youth Heimat The "Heimat" is the land of childhood and youth. Those who have lost it remain disoriented, although abroad they may have learned not to stagger like a drunkard and to place your foot on the ground without too much fear Hans Mayer, Jean Amery INNOVATION TRADITION Each innovation is a successful tradition PETRINI CARLO, "Carlin Petrin", animator of Slow Food and Terra Madre INTERSUBJECTIVITY Attorney Utterson was a rough-looking man, never lit up with a smile; cold, measured and embarrassed in speaking, reserved in expressing one's feelings; he was a thin, long, dusty and sad man, yet in a certain sense lovable. In the meetings of friends, when the wine was to his taste, it showed in his eyes something truly human; something that could never be found in his words, and that yes he manifested, as well as in that silent expression on his face after dinner, more often and more strongly in the actions of his life. The lawyer was strict with himself; when he was alone, he drank gin, to mortify the inclination towards good wines; and, although the theater appealed to him, he had never crossed it threshold of a theater in twenty years. In regard to his neighbor, however, he was of great indulgence; sometimes yes he marveled, almost with envy, at the force with which certain souls could be driven to wickedness; and, in each occasion, he was more willing to help than to disapprove. "I tend to the heresy of Cain," he used to say wittily, "I let my brother go to hell as best he can like it." Having such a character, he often happened to be the last esteemed acquaintance, and to exercise the last good influence in the lives of lost men. Robert Louis Stevenson, The Strange Case of Dr. Jeckill and Mr. Hyde grow old Here we are, still alone. There is an inertia in all this, a heaviness, a sadness ... Soon I will be old. And the it will be over, once and for all. A lot of people came to my room. Everyone said something. They didn't tell me much that. They are gone. They have grown old, miserable and sluggish, each in a corner of the world. Old age is a pitiful condition, with looming memories, physical decay, laziness, anxieties that increase, and the people who look at you wrongly, because with your slow steps you block the road, you make the queues lengthen, you move awkwardly like children. But old age also gives you greater authority, albeit a little hypocritical: you recognize the role of wise, but as long as you stay on the sidelines. In reality, we would like to eliminate the old: because our culture is afraid of everything, of failure, of illness, of death. The function of the comedian is, in fact, to exorcise this fear of living ". Aging horrifies me, but it's the only way I've found not to die young I am almost at the end of my journey. The health of the body and mind is good, the working capacity is not diminished and the imagination is always the one that has kept me company for many years, leading me to design the future and to create new paths to explore and walk. Yet I feel the journey is coming to an end. I hear it from many signals, the first of which is actually that of feeling it. And then from the fullness of me that I have finally achieved; because now I am sure that everything my nature was capable of expressing in thinking and in doing, I have done and thought. I can repeat myself and maybe think and do better; better, but not different. Or perhaps in a more tired and mechanical way, more sloppy and imprecise. However, whether these additions are there or not, it won't change much. I leave nothing that has not been accomplished, to the extent that I have been able and known. The drawings remained in the middle, the destinies not fully realized, it is because up to that point my nature has managed to live them; further on she would have done violence to herself and she didn't go, but she certainly stretched her rope with all the strength she had a layout. And, in life, the moment comes when the shadow of death is at our side, and does not detach from it. No more impatience, rebellions, fears ...; the awareness only of an ineluctable necessity. A natural event is death; as the ordered succession of the four seasons, like the regular alternation of light and dark. I am almost at the end of my journey. The health of the body and mind is good, the working capacity is not diminished and the imagination is always the one that has kept me company for many years, leading me to design the future and pretend to be new paths to explore and walk. Yet I feel the journey is coming to an end. I hear it from many signals, the first of which is actually that of feeling it. And then from the fullness of me that I have finally achieved; because now I am sure that everything my nature was capable of expressing in thinking and in doing, I have done and thought. I can repeat myself and maybe think and do better; better, but not different. GAMES INSTITUTIONS DILEMMA DEL PRISIONE Till death do Us apart Harry and Sophie wanted to take seriously the words the priest would speak at the exchange of the rings: "These two lives are now united in an unbroken circle." This meant putting the couple's interest before that individual. If they could do it, the marriage would have worked out better for both of them. But Harry had seen his divorcees, and too many wounded friends and relationships damaged by betrayal and deception, to accept it without conditions. The calculating part of his brain thought that if he stepped back from Sophie, she would have benefited from marriage, and he would not. In other words, he risked passing for fool, if he romantically avoided making his own interest. Sophie thought similar things. They also talked about it, deciding that they would not be selfish in marriage. But neither was certain that the other would keep his promise, therefore the safest thing for both was secretly looking after one's own interest. This inevitably meant that marriage did not it would work best. But of course, it was the only rational decision possible ... Something is not right. Two people are trying to rationally decide what is in their best interest. Self both act in a certain way, the best result is guaranteed. But if one acts differently, yes ensures all benefits at the expense of the other. And so, to protect themselves against this possibility, they both end up get a worse result than they could if they both did what would be best. It is a variant of the famous "prison dilemma": two prisoners, locked in separate cells and unable to communicate, they must plead their cause. Such dilemmas arise when collaboration is needed for get a better result, but neither side can guarantee that the other is in the game. The same dilemma it can arise between people sharing the same bed. The fact is that the trust of the partners is secretly betrayed, often without being discovered for years. The dilemma reveals the limits of the rational search for one's own interest. If we all individually decided to do this which suits each of us, we would end up worse than if we chose to cooperate. But for cooperate effectively, while taking care of our interests, we must trust each other. And trust doesn't based on rational arguments. This is why Harry and Sophie's dilemma is so touching. Their ability to trust was eroded by the experience of treason and divorce. Without this trust, the relationship is more likely to be unsatisfactory either even to fail. But who can blame them for their skepticism? Isn't that perfectly rational? After all, it is founded solely on a correct assessment of how one behaves in modern marriage. This story perhaps contains a deeper moral: to get the most out of life you need trust, even if this involves the non-rational assumption of some risk. It is true that if we trust each other, we will we expose ourselves to exploitation, but otherwise we preclude ourselves from having the best in life. The strategy rational, safe, of Harry and Sophie protects them from the worst of marriage, but in the same way it takes them away from the best. "Sometimes it seems that rationality prevents individuals from obtaining optimal results, especially in cases where the cooperation would unequivocally be the best choice for all interested parties. On this consideration the well-known argument in favor of institutions as a means of controlling and directing behavior is founded selfish. Indeed, those who first proposed the social contract as the legitimate basis of political obligation, they described individuals as perpetually caught up in a prisoner's dilemma, and unable to come to a cooperative agreement unless forced to do so. In Hobbes' model, individuals agree to hand over their power of resistance to the sovereign, who will force them to cooperate. Reconsidering the examples previous, we can observe that the institution able to guarantee the optimal result does not have to be necessarily the state: it could be a legal system, an international treaty, a code of honor, or even a set of shared moral principles. What matters is that one or both parties can engage in such a way credible to pursue a given course of action, where credibility is guaranteed by the presence of an institution ... " in Cristina Bicchieri, Collective action and social rationality, Feltrinelli, p. 194 ITALIANS ... the most famous of these texts, and the richest and most articulated, always remains I Libri della Famiglia, the work of Leon Battista Alberti, who lived between 1404 and 1472 in Florence. Alberti appears to you as the theorist of "household goods", the art of managing mercantile family, in which interests concur alongside and together with the network of primary and emotional relationships of the company, closely intertwined and confused with those, and this within the framework of the life of the city community. In such context the family appears, as Ruggiero Romano and Alberto Tenenti observe, «as a closed cell, a microorganism, an aristocratic factor, whose action is an end in itself. You never, absolutely never, in Leon Battista's work, a "cluster" of families, which come to form a civitas, a society. Precisely, the Albertian family is an area enclosed in itself; it is itself a society, but closed, isolated, impermeable "(R. Romano and A. Tenenti, in Leon Battista Alberti, 1972, p. XXV). "From nature love, pity makes the family more dear to me than anything", says Alberti through Giannozzo, the character of his family dialogue who appears as the oldest and most experienced. «And to support the family, yes look for stuff; and to keep family and stuff you want friends, with whom you advise, who will help you support and flee adverse fortunes; and to have with friends the fruit of stuff, family and friendship, it is agreed gain some honesty and honorable authority " {Ibidem, p. 226). The hierarchy of values is very precise here at the top is the family, as an absolute reference value, followed by the company, and then by friends and customers. The city and the politics come into consideration only to the extent they can benefit this hierarchically ordered set of social values. This appears clearly from the dialogue between Giannozzo and Lionardo: «Leonardo. Call yourselves perhaps, like these our citizens, honor to be in offices and in the state? Giannozzo. Nothing is missing, my Lionardo, nothing I miss my children. Nothing seems to me less worthy of taking it as an honor than finding oneself in these states (committed to the state) ... Every other life I always liked more too much than that of the, so we will say, state ”. Political (state) life is defined as very harassing and full of suspicion, toil and servitude. «What do you see from these which ones struggle for the states (which deal with public affairs) to be different from public servants? " affirm Giannozzo and adds: «There you are sitting in the office. What use do you have if not just one: to be able to steal and force (do violence) with some license? " {Ibi dem, pp. 218-219). The only reason therefore to participate in the management of the; community is to be able, through fraud or violence, to obtain advantages for the management of the family, the exclusive substitute for society. Hence a real invective against those who feel the civic duty to participate in the governance of the thing publishes: «Fools who expose yourselves to every danger, turn yourselves to death ... And call honor to be in the number of robbers, call honor to converge and shepherd and serve servile men! ... And what a pleasure of soul it can never have if he is not already of a ferocious and bestial nature, who continually lends ears to grievances, laments, cries of wards, widows and calamitous and miserable men? " {Ibidem, p. 220). And he concludes: «And you want (it is convenient) to live to oneself, not to the common (for society), to be alone for friends, true, where you do not interfere (neglect) and 'your business, and if you do not result in too great damage "{Ibidem, p. 221). At the root of this philosophy lies a rigidly utilitarian conception: "So we are almost all natural and inclined to the useful, that to draw from others (extort from others) and keep us, learned (educated) I believe from nature, we know and simulate benevolence, and flee from friendship what suits us (it is convenient) » {Ibidem, pag. 345). The institution in which every value which is consequent to such a vision of the world is centered is the family enlarged, with the purely instrumental appendix, and not affectively connoted, of useful friendships. The society as such, and civil duties, are radically disqualified in this perspective. All this constitutes a set of cultural patterns of behavior incompatible with a society that is not a factional society, and involves the exclusion of any sense of social co-responsibility. Where the Calvinist, Methodist, Puritan ethics establishes through the doctrine of grace and predestination, a close link between eternal salvation, the personal success in business and the need to safeguard the social order, the Albertian one, typical as we have seen of an entire social class, which is the hegemonic one, is radically particularistic and substantially anarchist. While in the first the conditions that will characterize the company defined with term of bourgeois-democratic, cradle of civil political liberties and duties of collective solidarity, and open to processes of social mobility, in the Italian post-municipal society the foundations will be laid for a society closed in particularisms, dominated by a hierarchical and rigid structure of class power, seat of a form of domination exercised by dynastic powers, both Italian and foreign, without a trace of democratic dialectic, in the shadow of the counter-reform and Jesuit morality " in Carlo Tullio - Altan, Our Italy, clientelism, transformation and rebellion from unity to 2000, Egea - University Bocconi Editore, 2000, p. 19-21](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggdx2SL04DGOHX1W7fdZQ6bVRZacthJEcmwrtbp8Fks6SuxNBF8rxlsbzY9-bzwH6JSQ1Lt168hZKRuwBgPi0tjwxOKZo67FtjRJJPzqLXMSF5t9oHt6aNwqYKlc6oW_h001_KwB9PK2I/w269-h320/20210109_213702.jpg "INDIVIDUAL INTERSUBJECTIVITY Paolo Conte, Beautiful by day, in Psyche, 2008")
INDIVIDUAL INTERSUBJECTIVITY
Paolo Conte, Beautiful by day, in Psyche, 2008
I know who you are
I don't even know who you are
but I know you are
yes I know that you are so loved
loved and desired
instinct knows you
treat you knows
driving knows you
with a few precise words
few words decided
and a knowing look
a very elegant excuse
like a beautiful day
you are the world around you
you are beautiful without restraint
in the fresh water of a bath
I know you are
I don't even know who you are
but I know you are
yes I know that you are so loved
loved and desired
and alone
INDIVIDUAL INTERSUBJECTIVITY
last night I let myself go to rest, keeping this BEAUTIFUL of yours in my mind and heart, EXCITING association.
intuition made me dwell on that "you are the world around you" .. words that made me go to book "Il Sistema Uomo" by Silvia Montefoschi .. then
".. you are the subject who shows himself, as a presence in the world, in making us reflect the world" ...
".. The subject thus reveals itself in the reflective moment in which the world reflects itself; the moment in which the world is he creates by talking about himself. It is therefore "the ineffable", as is the speaker who cannot speak of himself except
as the subject of his own speech. The subject therefore is not, but becomes, always escaping his own objectification.
But if the subject cannot be spoken of as an object of the world, because it is itself that speaks of itself by speaking of the world, this means that it, "the ineffable", is of the world, as the source of the never-ending discourse.
So, if "[about] what one cannot talk about one must be silent" (Wittgenstein) it is because one must necessarily stay in silence as long as the ineffable does not speak in us, speaking of the world, or it is perhaps better to say as long as the world you do not come back to speak within us, speaking of yourself. "...
So..
"repeating each other's writings serve as instruments for this Spirit to give the world ever new works if souls knew how to submit to this action, their life would be nothing but a continuation of the divine writings, which are expressed up to the end of the world no longer with ink and on paper, but in hearts. "
JP de Caussade
The abandonment to divine providence
prism
INDIVIDUAL INTERSUBJECTIVITY
“If I try to grasp on an experiential level the intersubjective phenomenon that I take as a parameter, a tool and purpose of my interacting with the patient, I must say that it reveals itself to me as the happy condition of existing with each other without needs.
However, if I analyze this condition, I realize that it is based on the satisfaction of two needs that exist
essential; what the other is there, as it is thanks to the being of the other that I manifest myself as existing and me I recognize, and what I am in freedom, since I recognize myself only if I am free to tell myself and to give myself as well as time after time, the existence of the other reveals me to myself.
In this happy condition, therefore, I perceive no needs other than those of the presence of the other and mine freedom. Aren't these the requisites for man's existence as a subject?
...
I must proceed with the analysis of these characteristics: relationship and freedom.
The subject's first need to be such is the existence of another from himself. There are many forms under which this something else becomes presence in the eyes of man: it can be, from time to time, the external world, or the world of things and of social values, or the internal world, or the world of thoughts and affections; it can be the human You, the other
of the encounter, or the interior You, the other to which man refers when he is with himself; it can be corporeality man or his behaviors or his ways of relating to the world, when he detaches himself from it recognize them and refer them to oneself; finally it can be man as a whole, when man himself takes for himself the same distance necessary to define oneself in an identity. "
in Silvia Montefoschi, The One and the Other: interdependence and intersubjectivity, Feltrinelli, 1977, now in Silvia Montefoschi,
The evolution of consciousness, Works, Second Volume - Volume 1, Zephyro Edizioni, Milan 2008, p. 74-75.
INDIVIDUAL INTERSUBJECTIVITY
a fragment of intersubjectivity taken from the film Love has two faces by Barbra Streisand (lovable woman!):
"I love you even if you are beautiful!"
INDIVIDUAL PSYCHE
A good way to feel good, which has always been known, could be to try to be yourself, without continually conforming, or depending on the approval of others
individual psyche
It was a shower of stars on my face.
I felt burdened by an infinite sky
soft, warm light.
I felt the earth in my hands
and in the hair,
and it was the taste of that land in the mouth
and of that kiss,
and it was the suck of my body
from the abyssal depths of that sky,
and it was a gasp, a cry
of superhuman joy,
to feel that sky within my belly,
that sky and that earth,
my own land
made of my flesh and my blood.
It was like disappearing
in that rain of infinite stars,
and find myself
in the sweetness of a friendly embrace,
still wet
of a taste of milk,
of childish tears
and of distant kisses.
in Silvia Montefoschi (at 26), It was a shower of stars on my face (Naples 1952), Evolutionary Research Laboratory of Giampietro Gnesotto Editore, 1989
INDIVIDUAL PSYCHIC INTERSUBJECTIVITY
I leave here, for everyone, "The love song of the Living One or the epiphany of the infinite" in "The glorification of the living in the intersubjectivity between one and the other ".
INDIVIDUAL PSYCHIC INTERSUBJECTIVITY by SILVIA MONTEFOSCHI
"Only when the perception of the union of thinking presences comes out of the enclosure of a personal experience, even if done in the duality of the dialoguing couple, and it will no longer be fragmented in the many dual encounters between them separated from space and time, an even higher point of view will be realized from which one sees that being everything is nothing but relationship. [...]
And only in persevering in the tiring exercise of keeping the reflective presence constantly alert, we [...]
we work for the unveiling [...] of the logic of one as one with the one that cannot say about itself if not
it is what it is…. ".
if I try to grasp the intersubjective phenomenon on the experiential level ... I must say that it reveals itself to me as the happy condition of existing with the other without needs.
If I then analyze this condition, I realize that it is based on the satisfaction of two needs that exist
essential; what the other is there, as it is thanks to the being of the other that I manifest myself as existing and me.
I recognize, and what I am in freedom, since I recognize myself only if I am free to tell myself and to give myself as well as time after time, the existence of the other reveals me to myself
Silvia Montefoschi, One and the other, Feltrinelli, 1977, p. 32
INDIVIDUAL PSYCHIC INTERSUBJECTIVITY
By Silvia Montefoschi, The glorification of the living in the intersubjectivity between one and the other, Golden Press, Genoa
The love song of the Living or the epiphany of the infinite
You are
as I think of you
which thinking me
and I am
as you think of me
which thinking you
so that
you don't stop thinking about me
and therefore to be there
as long as I think of you
and I don't stop thinking about you
and therefore to be there
as long as you think of me
What if
it's my thinking of you
to make sure you are there
which thinking me
and it's your thinking of me
to ensure that I am there
which thinking you
you cannot cease
to think of me
because I cannot cease
to think of you
and U.S
we can only
think about it endlessly
But if
it is our mutual thinking about it
to bring us into being
in infinity tell us
"You are"
that
as the supreme act of love
makes us to each other
guarantors of life
we ourselves are the infinite
The infinite in fact
it gives itself only
in intersubjectivity
where is it
the subject who thinks
he no longer needs
to be there
which thinker
to know each other in finitude
of his thought
because it is recognized
in infinite thinking
of the other subject who thinks
And if we ourselves
we are the infinite
the infinite
finally it is
because
infinity is not
if not
in whom it is infinitely
childhood youth Heimat
The "Heimat" is the land of childhood and youth.
Those who have lost it remain disoriented, although abroad they may have learned not to stagger like a drunkard and to place your foot on the ground without too much fear
Hans Mayer, Jean Amery
INNOVATION TRADITION
Each innovation is a successful tradition
PETRINI CARLO, "Carlin Petrin", animator of Slow Food and Terra Madre
INTERSUBJECTIVITY
Attorney Utterson was a rough-looking man, never lit up with a smile; cold, measured and embarrassed in speaking, reserved in expressing one's feelings; he was a thin, long, dusty and sad man, yet in a certain sense lovable. In the meetings of friends, when the wine was to his taste, it showed in his eyes something truly human; something that could never be found in his words, and that yes he manifested, as well as in that silent expression on his face after dinner, more often and more strongly in the actions of his life. The lawyer was strict with himself; when he was alone, he drank gin, to mortify the inclination towards good wines; and, although the theater appealed to him, he had never crossed it threshold of a theater in twenty years. In regard to his neighbor, however, he was of great indulgence; sometimes yes he marveled, almost with envy, at the force with which certain souls could be driven to wickedness; and, in each occasion, he was more willing to help than to disapprove.
"I tend to the heresy of Cain," he used to say wittily, "I let my brother go to hell as best he can like it."
Having such a character, he often happened to be the last esteemed acquaintance, and to exercise the last good influence in the lives of lost men.
Robert Louis Stevenson, The Strange Case of Dr. Jeckill and Mr. Hyde
grow old
Here we are, still alone. There is an inertia in all this, a heaviness, a sadness ... Soon I will be old. And the
it will be over, once and for all. A lot of people came to my room. Everyone said something. They didn't tell me much that. They are gone. They have grown old, miserable and sluggish, each in a corner of the world.
Old age is a pitiful condition, with looming memories, physical decay, laziness, anxieties that increase, and the people who look at you wrongly, because with your slow steps you block the road, you make the queues lengthen, you move awkwardly like children.
But old age also gives you greater authority, albeit a little hypocritical: you recognize the role of wise, but as long as you stay on the sidelines.
In reality, we would like to eliminate the old: because our culture is afraid of everything, of failure, of illness,
of death.
The function of the comedian is, in fact, to exorcise this fear of living ".
Aging horrifies me, but it's the only way I've found not to die young
I am almost at the end of my journey. The health of the body and mind is good, the working capacity is not diminished and the imagination is always the one that has kept me company for many years, leading me to design the future and to create new paths to explore and walk.
Yet I feel the journey is coming to an end.
I hear it from many signals, the first of which is actually that of feeling it. And then from the fullness of me that I have finally achieved; because now I am sure that everything my nature was capable of expressing in thinking and in doing, I have done and thought.
I can repeat myself and maybe think and do better; better, but not different.
Or perhaps in a more tired and mechanical way, more sloppy and imprecise. However, whether these additions are there or not, it won't change much.
I leave nothing that has not been accomplished, to the extent that I have been able and known.
The drawings remained in the middle, the destinies not fully realized, it is because up to that point my nature has managed to live them; further on she would have done violence to herself and she didn't go, but she certainly stretched her rope with all the strength she had a layout.
And, in life, the moment comes when the shadow of death is at our side, and does not detach from it. No more impatience, rebellions, fears ...; the awareness only of an ineluctable necessity. A natural event is death; as the ordered succession of the four seasons, like the regular alternation of light and dark.
I am almost at the end of my journey. The health of the body and mind is good, the working capacity is not diminished and the imagination is always the one that has kept me company for many years, leading me to design the future and pretend to be new paths to explore and walk.
Yet I feel the journey is coming to an end.
I hear it from many signals, the first of which is actually that of feeling it. And then from the fullness of me that I have finally achieved; because now I am sure that everything my nature was capable of expressing in thinking and in doing, I have done and thought.
I can repeat myself and maybe think and do better; better, but not different.
GAMES INSTITUTIONS DILEMMA DEL PRISIONE
Till death do Us apart
Harry and Sophie wanted to take seriously the words the priest would speak at the exchange of the rings:
"These two lives are now united in an unbroken circle." This meant putting the couple's interest before that individual. If they could do it, the marriage would have worked out better for both of them.
But Harry had seen his divorcees, and too many wounded friends and relationships damaged by betrayal and deception, to accept it without conditions. The calculating part of his brain thought that if he stepped back from Sophie, she would have benefited from marriage, and he would not. In other words, he risked passing for fool, if he romantically avoided making his own interest.
Sophie thought similar things. They also talked about it, deciding that they would not be selfish in marriage. But neither was certain that the other would keep his promise, therefore the safest thing for
both was secretly looking after one's own interest. This inevitably meant that marriage did not
it would work best. But of course, it was the only rational decision possible ...
Something is not right. Two people are trying to rationally decide what is in their best interest. Self
both act in a certain way, the best result is guaranteed. But if one acts differently, yes
ensures all benefits at the expense of the other. And so, to protect themselves against this possibility, they both end up get a worse result than they could if they both did what would be best.
It is a variant of the famous "prison dilemma": two prisoners, locked in separate cells and unable to
communicate, they must plead their cause. Such dilemmas arise when collaboration is needed for
get a better result, but neither side can guarantee that the other is in the game. The same dilemma
it can arise between people sharing the same bed. The fact is that the trust of the partners is secretly betrayed, often without being discovered for years.
The dilemma reveals the limits of the rational search for one's own interest. If we all individually decided to do this which suits each of us, we would end up worse than if we chose to cooperate. But for
cooperate effectively, while taking care of our interests, we must trust each other. And trust doesn't based on rational arguments.
This is why Harry and Sophie's dilemma is so touching. Their ability to trust was eroded by the experience of treason and divorce. Without this trust, the relationship is more likely to be unsatisfactory either even to fail. But who can blame them for their skepticism? Isn't that perfectly rational? After all, it is founded solely on a correct assessment of how one behaves in modern marriage.
This story perhaps contains a deeper moral: to get the most out of life you need trust, even if this involves the non-rational assumption of some risk. It is true that if we trust each other, we will we expose ourselves to exploitation, but otherwise we preclude ourselves from having the best in life. The strategy
rational, safe, of Harry and Sophie protects them from the worst of marriage, but in the same way it takes them away from the best.
"Sometimes it seems that rationality prevents individuals from obtaining optimal results, especially in cases where the cooperation would unequivocally be the best choice for all interested parties. On this consideration the well-known argument in favor of institutions as a means of controlling and directing behavior is founded selfish. Indeed, those who first proposed the social contract as the legitimate basis of political obligation, they described individuals as perpetually caught up in a prisoner's dilemma, and unable to come to a cooperative agreement unless forced to do so. In Hobbes' model, individuals agree to hand over their power of resistance to the sovereign, who will force them to cooperate. Reconsidering the examples
previous, we can observe that the institution able to guarantee the optimal result does not have to be
necessarily the state: it could be a legal system, an international treaty, a code of honor, or even
a set of shared moral principles. What matters is that one or both parties can engage in such a way
credible to pursue a given course of action, where credibility is guaranteed by the presence of
an institution ... "
in Cristina Bicchieri, Collective action and social rationality, Feltrinelli, p. 194
ITALIANS
... the most famous of these texts, and the richest and most articulated, always remains I Libri della Famiglia, the work of Leon Battista
Alberti, who lived between 1404 and 1472 in Florence. Alberti appears to you as the theorist of "household goods", the art of managing
mercantile family, in which interests concur alongside and together with the network of primary and emotional relationships of the company, closely intertwined and confused with those, and this within the framework of the life of the city community. In such context the family appears, as Ruggiero Romano and Alberto Tenenti observe, «as a closed cell, a microorganism, an aristocratic factor, whose action is an end in itself. You never, absolutely never,
in Leon Battista's work, a "cluster" of families, which come to form a civitas, a society. Precisely, the Albertian family is an area enclosed in itself; it is itself a society, but closed, isolated, impermeable
"(R.Romano and A. Tenenti, in Leon Battista Alberti, 1972, p. XXV).
"From nature love, pity makes the family more dear to me than anything", says Alberti through Giannozzo, the character of his family dialogue who appears as the oldest and most experienced. «And to support the family, yes look for stuff; and to keep family and stuff you want friends, with whom you advise, who will help you support and flee adverse fortunes; and to have with friends the fruit of stuff, family and friendship, it is agreed gain some honesty and honorable authority "
{Ibidem, p. 226).
The hierarchy of values is very precise here at the top is the family, as an absolute reference value, followed by the company, and then by friends and customers. The city and the politics come into consideration only to the extent they can benefit this hierarchically ordered set of social values.
This appears clearly from the dialogue between Giannozzo and Lionardo: «Leonardo. Call yourselves perhaps, like these our citizens, honor to be in offices and in the state? Giannozzo. Nothing is missing, my Lionardo, nothing I miss my children. Nothing seems to me less worthy of taking it as an honor than finding oneself in these states
(committed to the state) ... Every other life I always liked more too much than that of the, so we will say, state ”.
Political (state) life is defined as very harassing and full of suspicion, toil and servitude. «What do you see from these which ones struggle for the states (which deal with public affairs) to be different from public servants? " affirm Giannozzo and adds: «There you are sitting in the office. What use do you have if not just one: to be able to steal and force (do violence) with some license? " {Ibi dem, pp. 218-219). The only reason therefore to participate in the management of the; community is to be able, through fraud or violence, to obtain advantages for the management of the family, the exclusive substitute for society.
Hence a real invective against those who feel the civic duty to participate in the governance of the thing publishes:
«Fools who expose yourselves to every danger, turn yourselves to death ... And call honor to be in the number of robbers, call honor to converge and shepherd and serve servile men! ... And what a pleasure of soul it can never have if he is not already of a ferocious and bestial nature, who continually lends ears to grievances, laments, cries of wards, widows and calamitous and miserable men? " {Ibidem, p. 220).
And he concludes: «And you want (it is convenient) to live to oneself, not to the common (for society), to be alone for friends, true, where you do not interfere
(neglect) and 'your business, and if you do not result in too great damage "{Ibidem, p. 221).
At the root of this philosophy lies a rigidly utilitarian conception: "So we are almost all natural and inclined to the useful, that to draw from others (extort from others) and keep us, learned (educated) I believe from nature, we know and simulate benevolence, and flee from friendship what suits us (it is convenient) »
{Ibidem, pag. 345).
The institution in which every value which is consequent to such a vision of the world is centered is the family enlarged, with the purely instrumental appendix, and not affectively connoted, of useful friendships. The society as such, and civil duties, are radically disqualified in this perspective. All this constitutes a set of cultural patterns of behavior incompatible with a society that is not a factional society, and involves the exclusion of any sense of social co-responsibility. Where the Calvinist, Methodist, Puritan ethics establishes through the doctrine of grace and predestination, a close link between eternal salvation, the personal success in business and the need to safeguard the social order, the Albertian one, typical as we have seen of an entire social class, which is the hegemonic one, is radically particularistic and substantially
anarchist. While in the first the conditions that will characterize the company defined with term of bourgeois-democratic, cradle of civil political liberties and duties of collective solidarity, and open to processes of social mobility, in the Italian post-municipal society the foundations will be laid for a society closed in particularisms, dominated by a hierarchical and rigid structure of class power, seat of a form of domination exercised by dynastic powers, both Italian and foreign, without a trace of democratic dialectic, in the shadow of the counter-reform and Jesuit morality "
in Carlo Tullio - Altan, Our Italy, clientelism, transformation and rebellion from unity to 2000, Egea - University
Bocconi Editore, 2000, p. 19-21
JAZZ MINIMALISM
The Necks: A Review
by Rob Nugent
8 pm, 19 February 2008. Venue: The Street Theater, ANU.
The three members of The Necks walk silently onto stage and focus on their instruments. There is a theatrical hush while they prepare themselves. Three notes on the double bass play repetitively for a minute before a single note on the grand piano builds slowly into a fluttering trill. You don't notice the brush on the snare and the pulse of the kick drum at first. The journey begins. We are heading into badlands and strange spaces. This could be the
beginning of a murder plot or a crime of passion. There are no slamming doors. They creak open, as things creep up on you. Thoughts slowly resolve themselves, or are overwhelmed and consumed.
I found the music of The Necks created spaces for all sorts of imaginings. You can superimpose the events of your life onto it, or simply be carried off into cinematic landscapes. Sometimes you are there with it, other times it leaves you behind and you have to catch up. Wonderful stuff.
The three members of the necks walk silently on the stage and focus on their instruments. There is a silence theatrical as they prepare. Three notes on the double bass game repeatedly for one minute before single notes on the grand piano configurations slowly in a swaying trill. You don't notice the brush initially on the trap and the shock drum pulse. The journey begins. Head in the badlands and unknown spaces. This it could be the beginning of a murder plot or a passion crime. There are no slamming doors. Creak open, as things soar upon you. Thoughts resolve slowly, or are overwhelmed and consumed.
I found the music of the necks created spaces for all sorts of imaginings. You can overlay the events of the your life on it, or simply be carried off into cinematic landscapes. Sometimes you are there with
it, other times it leaves it behind and you have to take it. Wonderful stuff.
JAZZ MINIMALISM
“For those unfamiliar with The Necks… their approach is to take a musical idea, sometimes a seemingly inconsequential musical idea, with a short life expectancy, and develop it, slowly transform it, roll it around for approaching the hour mark, riveting your attention throughout "
The Wire - David Stubbs
Chris Abraham (piano), Tony Buck (drums), and Lloyd Swanton (bass) conjure a chemistry together that defies description in orthodox terms.
These three musicians are among the most respected and in-demand in Australia, working in every field from pop to avant-garde. Over 200 albums feature their presence individually or together, but the music of The Necks stands
apart from everything else they have done.
Featuring lengthy pieces which slowly unravel in the most intoxicating fashion, frequently underpinned by an insistent deep groove, The Necks stand up to listening time and time again.
The deceptive simplicity of their music throws forth new charms on each hearing. Not entirely avant-garde, nor minimalist, nor ambient, nor jazz, the music of The Necks is possibly unique in the world today.
“Australia & # 039; s the Necks defy conventions about making and listening to music. Each performance… is an hour of unbroken improvisation, each one different to the last. So if you are a Necks fan, you cannot be sure you will hear your favorite Necks moment again. After 20 years, there are no greatest hits, only what is next. "
The Guardian - John L Walters
JAZZ MINIMALISM
“The Necks communicate a fierce energy and warmth at the same time. Their music is a thrilling, emotional journey into the unknown. " The Guardian
"Absolutely riveting ... how three musicians can sound like eighteen is a mystery." Financial Times
“The Necks turned the auditorium into a majestic, vibrating cathedral of sound” The Age
Fresh from a hugely successful European tour, including two sell-out shows in London, cult minimalist jazz trio The
Necks (Chris Abrahams piano, Lloyd Swanton bass, Tony Buck drums) return to home soil for an eagerly awaited Australian tour.
Fans worldwide of this extraordinary band who have been lucky enough to catch them live will know that no two Necks concerts are the same. For over two decades now, The Necks have been stepping on stage with absolutely nothing pre-arranged, yet have managed to conjure intoxicating sonic journeys, frequently underpinned by an insistent deep groove, that often last for up to an hour and leave audiences hypnotized and transformed.
“One of the joys for me, after twenty years of making music with this group, is that we're still completely unable to predict where our pieces will go. I think that's one of the things that our audience loves about The Necks, ”says bassist Lloyd Swanton.
The Necks have produced 14 critically acclaimed, highly successful albums that have sold in the thousands. They have won two ARIA awards for Best Jazz Album - 'Chemist' in 2007 and 'Drive By' in 2004 which has also recently been included in The Guardian's '1000 Albums To Hear Before You Die'. Their latest gem, 'Townsville' released in Sept 2007 has also been attracting excellent reviews worldwide including The Wire's (UK) Top Ten
Jazz / Improv Releases of 2007.
"Teetering perpetually on the edge of creation, Townsville is a sort of rhapsodic minimalism, as magical in its own way as a ping-pong ball pirouetting on a jet of air "4 stars - The Independent (UK)
"La Colli communicate a fierce energy and warmth at the same time. Their music is a thrilling, emotional journey into the unknown. " The Guardian Their music is an exciting, exciting journey into the unknown. "The Guardian
"Absolutely riveting ... how three musicians can sound like eighteen is a mystery." Financial Times "Absolutely riveting three musicians… how eighteen may sound is a mystery. ”Financial Times
"The Necks turned the auditorium into a majestic, vibrating cathedral of sound" The Age "The neck the auditorium transformed into a majestic, vibrant cathedral of sound "The Age
Fresh from a hugely successful European tour, including two sell-out shows in London, cult minimalist jazz trio The Necks (Chris Abrahams piano, Lloyd Swanton bass, Tony Buck drums) return to home soil for an eagerly awaited Australian tour. Fresh from a hugely successful European tour, including two sell-out shows in London, cult minimalist The Colli jazz trio (Chris Abrahams piano, Lloyd Swanton bass, Tony Buck drums) homecoming of the soil for a highly anticipated Australian tour.
Fans worldwide of this extraordinary band who have been lucky enough to catch them live will know that no two Necks concerts are the same. Fans from all over the world of this amazing band who were lucky enough to live catch them will know that no two neck gigs are the same. For over two decades now, The
Necks have been stepping on stage with absolutely nothing pre-arranged, yet have managed to conjure intoxicating sonic journeys, frequently underpinned by an insistent deep groove, that often last for up to an hour and leave audiences hypnotized and transformed. For over two decades now, the neck has been stepping on stage with absolutely nothing set out, but they managed to conjure up intoxicating sonic journeys, often backed up by a insistent deep grooves, which often last up to an hour and leave the audience mesmerized and transformed.
“One of the joys for me, after twenty years of making music with this group, is that we're still completely unable to predict where our pieces will go. "One of the joys for me, after twenty years of making music with this group, is that we are not yet fully able to predict where our pieces will go. I think that's one of the things that our audience loves about The Necks, ”says bassist Lloyd Swanton. I think one of the things ours audiences love it on The Hills, "says bassist Lloyd Swanton.
The Necks have produced 14 critically acclaimed, highly successful albums that have sold in the thousands. The Colli they produced 14 critically awarded, hugely successful albums that have sold in the thousands. They have won two ARIA awards for Best Jazz Album - 'Chemist' in 2007 and 'Drive By' in 2004 which has also recently been included in The Guardian's '1000 Albums To Hear Before You Die'. They have won two awards for the Best Jazz ARIA
Album - 'Chemist' in 2007 and 'Drive In' in 2004 which was also recently included in The Guardian's'1000
Album To Hear Before You Die '. Their latest gem, 'Townsville' released in Sept 2007 has also been attracting excellent reviews worldwide including The Wire's (UK) Top Ten Jazz / Improv Releases of 2007. Their latest gem, 'Townsville' released in September 2007 has also been attracting excellent reviews around the world including The Wire (UK) Top Ten Jazz / Improv Releases of 2007.
"Teetering perpetually on the edge of creation, Townsville is a sort of rhapsodic minimalism, as magical in its own way as a ping-pong ball pirouetting on a jet of air ”4 stars - The Independent (UK)" Teetering perpetually on edge of creation, Townsville is a kind of rhapsodic minimalism, as magical and on its own way as a pirouetting ping-pong ball on an air jet "4 stars - The Independent (UK)
JAZZ MINIMALISM
I heard this album driving home one day around about midday. The drive was probably about 10 minutes long.
Instead the drive took an hour which roughly the length of this monstrous, free jazz masterpiece. I was completely encapsulated and unable to move from my car. Any song, let alone album that stops me from leaving my shit bomb (but much loved) of a car is worth my praise. By far this is my favorite album from 2007.
Briefly for those that don't know The Necks they are a free-form experimental jazz group from Australia. The group consists of Chris Abrahams on piano, Tony Buck on drums and Lloyd Swanton on bass. The three are concerned with exploring improvisation and the removal of ones self from the music making process. Chris Abrahams said on
ABC radio this year that 'the point is to avoid those conscious, ego driven decisions' and any performance that has a feeling of premeditation is regarded as substandard to ones that don't. This is music without cognisant suggestion though the only way to explain it is to do just that. I've heard many descriptions such as it's like seeing a world in a
grain of sand, the shrilling of birds or a cluster of mountain goats from the Himalayas. The fact that the three avoid applying these worldly connotations to their music actually allows the listener to find these analogies more easily.
Without egotistical input the movement of the music follows a natural progression that is mediated by human imprecision.
The album consists of one hour long piece recorded just outside of the Australian town of Townsville. The band records all their live performances but they believed that this one had an exceptional form and progression. Chris also mentioned that fact that when they arrived the concert standard Yamaha that they asked for was not delivered. Instead he used a much older piano and thankfully this meant a unique performance. In some sections he precedes to give the piano a great workout, pushing the keys to their limits to create a distortion that isn't typical of a piano's range.
I heard this home guide album one day around noon. The drive was probably about 10 minutes
long. The drive was probably around 10 minutes. Instead the drive took an hour which roughly the length of this monstrous, free jazz masterpiece. Instead the unit that took about an hour the length of this monstrous, free jazz masterpiece. I was completely encapsulated and unable to move from my car. I was fully encapsulated and able to pass by my car. Any song, let alone album that stops me from leaving my shit bomb (but much loved) of a car is worth my praise. Every song, not to mention album that stops me from leaving mine Shit bomb (but much loved) of a car that is worth my praise. By far this is my favorite album from 2007. By gran long this is my favorite album since 2007.
Briefly for those that don't know The Necks they are a free-form experimental jazz group from Australia.
group consists of Chris Abrahams on piano, Tony Buck on drums and Lloyd Swanton on bass. The group is composed by Chris Abrahams on piano, Tony Buck on drums and bass, Lloyd Swanton. The three are concerned with exploring improvisation and the removal of ones self from the music making process. The three are interested in exploring with improvisation and the removal of autonomous ones from the music making process.
Chris Abrahams said on ABC radio this year that 'the point is to avoid those conscious, ego driven decisions' and any performance that has a feeling of premeditation is regarded as substandard to ones that don't. Chris said Abrahams ABC radio on this year that 'the point is to avoid those conscious, I guided decisions' and all performance that has a sense of premeditation is considered to be below those that don't. This is music without cognisant suggestion though the only way to explain it is to do just that. This is music without cognisant suggestion although the only way to explain it is precisely for this purpose. I've heard many descriptions such as it's like seeing a world in a grain of sand, the shrilling of birds or a cluster of mountain goats from the Himalayas. I have heard many descriptions of what it's like to see a world in a grain of sand, shrilling
of birds or a cluster of mountain goats from the Himalayas. The fact that the three avoid applying these worldly connotations to their music actually allows the listener to find these analogies more easily. The fact that the three avoid applying these worldly connotations to their music allows the listener to find them more easily similarities. Without egotistical input the movement of the music follows a natural progression that is mediated by human imprecision. Selfish, without entering the movement of the music follows a natural progression, that is
mediated by human imprecision.
The album consists of one hour long piece recorded just outside of the Australian town of Townsville. The album it consists of an hour long recorded piece just outside the city of Townsville in Australia. The band records all their live performances but they believed that this one had an exceptional form and progression.
Chris also mentioned that fact that when they arrived the concert standard Yamaha that they asked for was not delivered. Instead he used a much older plan and luckily that meant a singular one performance. In some sections he precedes to give the piano a great workout, pushing the keys to their limits to create a distortion that isn't typical of a piano's range. In some sections he precedes the piano to give a grand workout, pressing the keys to their limits to create a distortion that is not typical of a grand piano.
Reniassance Secularism, Humanism and Individualism
LITERATURE "serves"
The two lives Is there a moment in which we can say with absolute certainty that literature "serves"? I think so, and this not only in the precise moment in which someone benefits from reading it.
Literature also comes to our aid when a passage or verse are more useful than complex reasoning or a theoretical abstraction to understand - and therefore to better address - real life. It has often happened to me that the other life contaminates this life, and the feeling it left has always been positive, like the results.
from akatalēpsía, October 16, 2006
SECULARISM
The sense of the layman
This term is not a synonym for atheist or unbeliever but implies respect for others and freedom from any idolatry
by Claudio Magris
When, at the university, we studied German with some friends, a language not very widespread at the time, and some companions who they ignored him and asked us to teach them some sweet romantic word with which to talk to girls.
Germans who came to Italy, we suggested to them a couple of terms that were anything but gallant and rather unreliable, with the conceivable consequences on their approaches. This joker, stupid like all jokes, contained in itself the drama of the Tower of Babel: when men speak without understanding each other and think they are saying something using one word that indicates an opposite, misunderstandings arise, sometimes dramatic to the point of violence. In the painful own goal in which the riot against the Pope's invitation to the University of Rome was resolved, the most tacky element was, for the umpteenth time, the incorrect, distorted and overturned use of the term "secular", which can justify yet another, in my case
repetitive, an attempt to clarify its meaning.
Secular does not mean at all, as is ignorantly repeated, the opposite of believer (or Catholic) and does not indicate itself, neither a believer nor an atheist nor an agnostic. Secularism is not a philosophical content, but a mindset; is essentially the ability to distinguish what is rationally demonstrable from what is instead the object of faith, a regardless of adherence to this faith or not; to distinguish the spheres and areas of the different competences, first of all place those of the Church and those of the State.
Secularism is not identified with any creed, with any philosophy or ideology, but is the attitude to articulate one's own thought (atheist, religious, idealist, Marxist) according to logical principles that cannot be conditioned, in consistency of their proceeding, from no faith, from no pathos of the heart, because in this case one falls into a
mess, always obscurantist. Culture - even Catholic - if such is always secular, as well as logic - of
Thomas or an atheist thinker - he cannot fail to rely on criteria of rationality and the demonstration of a
the theorem, even if made by a Saint of the Church, must obey the laws of mathematics and not the catechism.
A religious vision can move the soul to create a more just society, but the layman knows that it certainly cannot immediately translate into articles of law, as the aberrant fundamentalists of all kinds want. Secular is who he knows the relationship but above all the difference between the fifth commandment, which orders not to kill, and
the article of the criminal code that punishes murder. Lay - Norberto Bobbio said, perhaps the greatest of the laity Italians - are those who are passionate about their "warm values" (love, friendship, poetry, faith, generous political project) but defends the "cold values" (the law, democracy, the rules of the political game) which alone allow everyone to cultivate own warm values. Another great layman was Arturo Carlo Jemolo, master of law and freedom, fervent Catholic and very religious, a staunch defender of the distinction between church and state and a tough opponent of the unacceptable public funding for private schools - Catholic, Jewish, Islamic or tomorrow maybe racist if some parents they will pretend to educate their children in this delusional creed.
Secularism means tolerance, doubt also addressed to one's own certainties, the ability to strongly believe in certain values knowing that there are others, also respectable; not to confuse thought and authentic feeling with fanatical conviction and with visceral emotional reactions; to laugh and smile even at what you love and continue to love; to be free from idolatry and desecration, both servile and forced. Intolerant fundamentalism can be clerical (as it has been so many times, even with ferocious violence, over the centuries and continues sometimes, even if more mildly, to be so) or partisanally secular, equally anti-secular.
The bigots who are scandalized by nudists are just as little secular as those nudists who, instead of undressing legitimately for the pleasure of sunbathing, they do so with the emphatic presumption of fighting against repression,
to feel like little Galileans in front of the Inquisition, never happy until some stupid priest starts babbling
against them.
A layman would have the right to formally warn the cagnara held at Sapienza from boasting the title
"Secular". It is legitimate for everyone to criticize the academic senate, to say that it could have made even better choices: to invite to example the Dalai Lama or Jamaica Kincaid, the great black writer of Antigua, but is in the senate, elected according to
academic rules, which had to be decided; you can criticize his choices, as I criticized the choices
unspeakable by the Berlusconi government, but without pretending to prevent him, since unfortunately he had been elected according to the rules of democracy.
It was said in a televised debate that the Pope should not have spoken as the Church relies on another procedure of path and research compared to that of scientific research, of which the university is a temple. But it wasn't about to establish a chair of Catholic Paleontology, obviously a nonsense because paleontology is neither atheist nor
Catholic or Lutheran, but to listen to a speech, which - depending on his intellectual and cultural level, that
could not be judged before reading or hearing it
- it could enrich a little, a lot, a lot or nothing
(like so many speeches given at the inauguration of academic years) the audience. After all, if the Dalai had been invited instead Lama
- against whom no one rightly has nor would have objected, which he is rightly seen with sympathy and esteem for his works, some of which I read with great profit.
- he too would have kept a speech inspired by a logic different from that of Western scientific research.
But even in this regard the layman feels some doubts arise. Just as the Gospel is not the only religious text of humanity, but there are also the Koran, the Buddhist Dhammapada and the Hindu Bhagavadgita, even science has different methodologies. There is physics and there is literature, which is also the subject of science - Literaturwissenschaft, literary science, say the Germans - and whose investigation relies on other methods, not necessarily less rigorous but different; the rationality that presides over the interpretation of a poem by Leopardi is different from that which regulates the proof of a mathematical theorem or the analysis of a historical period or phenomenon. And at the university, yes
they study physics, literature, history and so on. Even some great philosophers have taught at the university, proposing their philosophical conception to students of other beliefs as well; not for this reason was taken from them word.
It is not the what, it is the how that makes music and also the freedom and rationality of teaching. Each of us, willing or unwillingly, even and especially when he teaches, he proposes his own truth, his own vision of things. As he wrote
a secular genius such as Max Weber, it all depends on how he presents his truth: he is a layman if he knows how to game, distinguishing what derives from demonstration or verifiable experience from what is instead only an inference although convincing, putting the cards on the table, that is, declaring a priori his beliefs, scientific and philosophical, so that others know that perhaps they can also unconsciously influence his research,
even if he honestly goes out of his way to avoid it. To put on the table, with this spirit, one experience and one theological reflection can be a great enrichment. If, on the other hand, truths arrogantly assert themselves, give one once and for all, one is totalitarian, clerical intolerant.
It doesn't matter if Benedict XVI's speech read at La Sapienza is creative and stimulating or rigidly plastered or
- as happens in official and rhetorical circumstances such as academic inaugurations - learned, well-behaved and dull. I only know that - once it was decided by those who legitimately had the right to invite him
- a layman could also prefer to go for a walk that day rather than to the inauguration of the academic year (as I have almost always done, but not to challenge the speakers), but not to dismiss the speech before hearing it.
In fact, a very unscientific prejudice has taken place against Benedict XVI.
It has been said that it is unacceptable the opposition of Catholic doctrine to Darwin's theories. I am on Darwin's side (whose discoveries stand on a
other plan than faith) and not of those who would like to ban it, as a minister of the previous one tried
government, even if the contrast between creationism and selection theory is no longer put in crude terms many voices of the Church, in the name of a more credible and less mythical conception of creationism, are no longer up those anti-Darwinian positions. But Benedetto Croce criticized Darwin in a much more crude way, rejecting that which seemed to him a reduction of the study of humanity to zoology and, moreover, not being able, otherwise
from the Church, to offer an alternative answer to questions about the origin of man, even knowing that the Pythecanthrope he was different from his philosopher uncle Bertrando Spaventa. Even mathematics denied the dignity of science, defining it
"Pseudoconcept". If the guest had been Benedetto Croce, a great philosopher even if more anti-scientist than Benedict XVI, would there have been just as much noise? Why does the Pope boo when he denies the marriage of homosexuals and do not boo the embassies of those Arab countries, pro- or anti-Western, in which the homosexuals and are pregnant women stoned out of wedlock?
In that television program, Pannella, in addition to having unhappily approached the protesting professors of the Wisdom to the professors who refused the fascist oath by losing their professorship, their post and their salary, has
a correct observation, denouncing the interference of the Church and the frequent supine subjection by the State and the media about them. If this is true, and in part it is certainly true, it is for the laity to strive for
to fight this interference, to give other religious confessions the full right of expression, to reject
every clerical invasion, in short, to give to Caesar what belongs to Caesar and to God what belongs to God, a secular principle which, as is well known, is proclaimed in the Gospel.
But this necessary battle for the secular state does not authorize intolerance elsewhere, as happened to
Wisdom; if my neighbor makes noises at night, I can report him, but don't hit his car in return.
One thing in all this foolish affair is worrying for those who fear the political regression of the country, the clerical and the possible return of the devastating previous government. It is worrying to see how people and forces do that they say and certainly feel sincerely democratic and should therefore rationally operate by holding given the gravity of the political situation and the danger of a regression, they seem to be seized by a fever
self-destructive, from a cheerful irresponsibility, from a carefree vocation to a disastrous defeat.
January 20, 2008
to work
Love the modest craft you have learned and be content with it
TO READ
Of the spiritual exercises suggested by PIERRE HADOT as philosophical practices aimed at forming the soul, those coming from pagan culture are basically four: learning to live, learning to die, learning to dialogue, learn to read.
If the first three immediately catch our attention and push us to dig into Hadot's text, in search of the words Greek definitions, formulas, maxims, prescriptions to follow, arouses a greater curiosity
the fourth exercise.
ROLAND BARTHES wrote about it in 1979 (Voice Reading of the Einaudi Encyclopedia 8, pp. 176-199) that "reading is a technique "," reading is a social practice "," reading is a form of gestures "," reading is a form of wisdom »,« reading is a method »,« reading is a pleasure activity ». Object, Operation, Phenomenon, it is in it desire involved; sense and intertext constitute its soul as a practice of textuality, trade with texts.
Well, according to Hadot, almost all the ancient philosophers wrote in function of the school, thinking of their students, of starting from specific problems. Even the most difficult and apparently systematic works are actually almost not so
never: the ancients thought in terms of research, of formulating problems from ever different points of view.
Reading for them meant this: reserving the comment, the collection, the treatise for different interlocutors. Different was the degree of knowledge possessed, various texts to which students, interlocutors, the public can approach. Reading
of philosophical texts for the ancients is the practice of spiritual exercises.
«Philosophy then appears - in its original aspect - no longer as a theoretical construction, but as a method
intended to form a new way of living and seeing the world, as an effort to transform man. In contemporary historians of philosophy generally have little tendency to pay attention to this
an aspect, nevertheless essential "(PIERRE HADOT, Spiritual Exercises and Ancient Philosophy, EINAUDI 2002, p. 66).
To understand who Hadot is, just think to work The Veil of Isis. History of the idea of nature (Einaudi, 2006), the result of 40 years of studies, built starting from fragment of Heraclitus: "Nature loves to hide",
to Plotinus or the simplicity of the gaze (Einaudi, 1999),
What is ancient philosophy? (Einaudi 1998).
Learning to read - Παιδεια
from Limen by gabriele de ritis
to read
ROLAND BARTHES wrote about it in 1979 (Voice Reading of the Einaudi Encyclopedia 8, pp. 176-199) that "reading is a technique "," reading is a social practice "," reading is a form of gestures "," reading is a form of wisdom »,« reading is a method »,« reading is a pleasure activity ».
Object, Operation, Phenomenon, it is in it desire involved; sense and intertext constitute its soul as a practice of textuality, trade with texts.
Well, according to Hadot, almost all the ancient philosophers wrote in function of the school, thinking of their students, of.starting from specific problems. Even the most difficult and apparently systematic works are actually almost not so never: the ancients thought in terms of research, of formulating problems from ever different points of view.
Reading for them meant this: reserving the comment, the collection, the treatise for different interlocutors. Different was the degree of knowledge possessed, various texts to which students, interlocutors, the public can approach. Reading
of philosophical texts for the ancients is the practice of spiritual exercises.
«Philosophy then appears - in its original aspect - no longer as a theoretical construction, but as a method intended to form a new way of living and seeing the world, as an effort to transform man. In contemporary historians of philosophy generally have little tendency to pay attention to this
an aspect, nevertheless essential "(PIERRE HADOT, Spiritual Exercises and Ancient Philosophy, EINAUDI 2002, p. 66).
to read
«What well-being the new books offer us! I would like the books that fall from the sky in large bundles every day tell the youth of the images. This vote is natural. This prodigy is easy. Up there, in the sky, it's not perhaps heaven an immense library? ".
But receiving is not enough, we must collect. It is necessary, the pedagogue and the dietician say in one voice, "to assimilate ". For this, they advise us not to read too quickly, and to be careful not to swallow too large pieces.
Divide, we are told, each difficulty into all possible particles to solve it better. Chew well, drink small
sip, savor verse by verse the poems.
All these precepts are beautiful and good. But a principle commands them. You must first have a good desire for eat, drink and read. You have to want to read a lot, read more, always read.
"Since morning, in front of the books piled up on my table, I make my prayer to the god of reading:" Give us today our daily hunger ... ».
read CLASSICS
A classic is something everyone would like to have read and no one wants to read
Read write
When a reader reads, he reads himself. The writer's work is only a kind of optical instrument offered to
reader to allow him to discern what, without a book, he would not have seen in himself
FREEDOM'
There is only one thing that - I don't know why - men do not have the strength to desire: freedom, a lot of good big and sweet! As soon as it is lost, all possible evils arrive and without it, all other goods, corrupt
from servants, they lose their taste and flavor. It seems that men have little regard for freedom, in fact, if it is if they wished, they would get it; one would almost say that they refuse to make this precious conquest because it is too easy.
"There is only one that men, I do not know why, do not have the strength to desire: it is freedom, well so great and so sweet! As soon as it is lost, all evils ensue, and without it all other goods, corrupted by
bondage, completely lose their taste and flavor.
Freedom, men only despise it, it seems
it, because if they wanted it, they would have; as if they refused to make this precious acquisition because it is too easy "
La Boétie, Speech on voluntary servitude, La Vita Felice, Milan 2007
translation by Giuseppe Pintorno
Top books reviews: Words of adolescence.
BOOKS OF FRIENDS
The words of childhood:1) Alcott, Little Women - Little Women Grow Up
2) Raimond Queneau, Zazie in the metro
3) Italo Calvino, Italian fairy tales
The words of adolescence:
4) Goethe, Wilhelm Meister's Years of Travel, or Renunciates
5) Goethe, The elective affinities
6) Herman Hesse: everything.
7) Robert Musil, The Young Torless
8) Charles Schultz, all comics.
The least confused words of the "university era"
9) Artur Schitzlner, everything
10) Thomas mann, Doctor Faustus
11) Thomas Mann, The Magic Mountain
12) Tommaso Landolfi, everything
13) Thomas Bernard, The unsuccessful
14) Borges, The Aleph
15) Borges, Fictions
16) Borges, Other inquisitions
17) Rudolph Arnheim, Film as art
18) Sartre, La nausée
19) Sartre, The words
20) Carlos Castaneda, everything
21) Maurice Blanchot, The literary space
22) Angelo Maria Ripellino, Magic Prague
23) Giovanni Macchia, The room of the passions
24) Emilio Garroni, Sense and paradox
The words of adulthood
25) Chitra Divakaruni, all; Murakami ;, J. Cohen; Banana Yoshimoto; Manuel Vasquez Montalban, Antonio Tabucchi
etc. etc.
Note: every time I start making catalogs, afterwards I realize that the essential is left out. For example,
Roland Barthes where do I put them? And Franco Basaglia?
Renata Turco
BOOKS
When he woke up in the middle of the woods in the dark and cold of the night he reached out to touch the child who slept next to him. Nights darker than darkness and days a grayer one than the one just past. Like the beginning of a cold glaucoma that clouded the world. His hand rose and fell with each precious breath. He took off of
off the plastic sheet, he pulled himself up wrapped in his smelly clothes and blankets and looked east for light but
there was none. In the dream from which he had awakened he was wandering in a cave with the child who guided him holding him for
but no. The flashlight's beam danced on the damp walls filled with limestone concretions. As travelers of one
fairytale swallowed and lost in the bowels of a granite beast. Deep stone gorges where water dripped and
he murmured. The minutes of the earth marked in silence, its hours, days, years without stopping. Then they found themselves in one
large stone room where a black and ancient lake opened. And on the opposite bank a creature that raised its jaws
dripping from that karst pit and stared into the torchlight with eyes as white and blind as spider eggs.
He dangled his head just above the surface of the water as if to smell what he could not see. Curled up
there, pale, naked and translucent, with opalescent bones casting their shadow on the rocks behind her. Her
bowels, his heart alive. The brain throbbing in an opaque glass bell. He was swinging his head to one side
at the other, it emitted a deep moan, turned and walked away fluid and silent in the darkness.
With the first gray light the man got up, left the sleeping child and went out onto the street, crouched down and studied.
the territory to the south. Arid, dumb, godless. He thought it was October but he wasn't sure. It had been years since
owned a calendar. They were moving south. They wouldn't have survived another winter.
… ..
They hunkered down on the street and ate rice and cold beans they had cooked days ago. They began
already to ferment. There was nowhere to light a fire without being seen. They slept against each other in between
smelly quilts in the dark and cold. He held the baby close to him. So thin. My angel, he said. Angel
my. But assuming he was a good father, he knew things could be just as she said. That the
child was the only thing that separated him from death. 23
BOOKS
ELIAS CANETTI, THE PROVINCE OF MAN, ADELPHI
"There are books that have been possessed for twenty years without reading them, that are always kept close, that one carries with him
city to city, from country to country, packed with care, even if we have very little space, and perhaps we
time to take them out of the trunk; however we are careful not to read even a single sentence in its entirety. Then, after
twenty years, there comes a time when all of a sudden, almost for very strong coercion, one cannot do without
reading one of these books in one go, from top to bottom: it's like a revelation. Now we know why we have it
treated with so many ceremonies. He had to stay close to us for a long time; he had to travel; he had to occupy a place; where you go
be a burden; and now it reveals itself, now it illuminates the twenty years spent in which he lived, mute, with us. Not
could say so much had he not been mute all that time, and only an idiot would dare to believe that
inside you have always been the same things "
books......
Miguel Serrano, The Hermetic Circle (1966), astrolabe publishing house, 1976, p. 10
"As with men, I had the impression that books also have their own particular destinies
towards the people who await them and reach them at the right time. they are composed of living matter and
continue to shed light through the darkness long after their authors die "
BOOKS
He waited for him on the road and when the man emerged from the woods he was holding the suitcase and the blankets over one shoulder. Neither
she chose one and gave it to the child. Here, he said. Put it on, you're cold. The boy started to give him the gun
but the man did not want it. You keep that, he said.
Ok.
Do you know how to use it?
Yes.
Ok.
And my dad?
There is nothing else we can do for him.
I guess I want to go say hello.
Can you do it alone?
Yes.
So go. I wait for you.
He went back into the woods and knelt beside his father. He was wrapped in a blanket, as the man had promised, and the
child did not find out but sat down next to him and began to cry without being able to stop. He wept for quite a while
piece. I'll talk to you every day, she whispered. And I won't forget. For nothing in the world. Then he got up, turned and walked back towards
the street.
When the woman saw him she hugged him and held him tight. Oh, she said, how glad I am to see you. Occasionally the
woman talked to him about God. He tried to talk to God, but the best thing was to talk to his father, and in fact we
he spoke and never forgot it. The woman said it was fine like that. He said that God's breath is always the
breath of God, even if it passes from one man to another forever.
Once in the mountain streams there were the salmeri-ni. You could see them standing in the amber water with the white tip
fins that swayed slowly in the current. You picked them up and they smelled of musk. They were shiny and strong and
they twisted in on themselves. On the back they had vermicelli drawings that were maps of the world in the making. Maps
and labyrinths. Of something that could not be put back. That couldn't be fixed. In the ravines where
they lived everything was older than man, and vibrated with mystery.
they twisted in on themselves. On the back they had vermicelli drawings that were maps of the world in the making. Maps
and labyrinths. Of something that could not be put back. That couldn't be fixed. In the ravines where
they lived everything was older than man, and vibrated with mystery.
logos
In the beginning was the thought
en archè en o logos
John the Evangelist, chapter 1, verse 1
PLACES TIME
A privileged place
To be loved and to love a tree, a mountain, a clearing. Love the wonder and terror of nature (last night a
rushing wind caught me far from home, forcing me to find shelter in an abandoned cottage).
Then also contemplate, “taste yourself”, savor your own substance. This is enough to fill life. As long as
a thing does not remain as it was before having contemplated it. Wake up a sleepy world and bring it alive to the spirit,
make every image a privileged place.
Finally, don't worry too much about the future, because - a lot - it's like walking towards nowhere.
http://cleliamazzini.tumblr.com/post/29459977
MELANCHOLY (AN UNKNOWN SADNESS)
This is what poetry must do today: capture the most hidden parts of life and return them with a new, simple voice,
that always and in any case leave the mark of a path that comes from afar, but that will never lead close.
So I dripped from the word:
a fragment of the night
with arms wide open
one scale only
to weigh leaks
in this stellar time
dropped into the dust
imprinted.
It's late now. What is light leaves me
and what is heavy
the shoulders are already gone
like clouds
arms and hands
free in their gesture.
The color of memory is always very dark
He takes me back like that
the night in his possession.
Nelly Sachs
from Poets of Melancholy
TO EAT
«Refrain, O mortals, from contaminating your body with impious dishes! There are the cereals, there are the fruits that they fold with
their weight the branches, turgid bunches of grapes on the vines. There are delicious vegetables, there are some that can be made
tastier with cooking.
And no one forbids you milk, and honey that smells of thyme. The generous earth provides you with every good thing and offers you
banquets without the need for killing and blood.
Ah, what an enormous crime it is to drive viscera into the viscera, to fatten the greedy body by cramming another body into it
live off the death of another living being!
Amidst all the abundance of Earth's produce, the best of all mothers, you really don't like anything else than
to chew poor wounded meats with a cruel tooth, making the Cyclops verse with the muzzle? And only by destroying another
will you be able to appease the exhaustion of a voracious and vicious womb? "
Ovid, The metamorphoses, XV, 75-95
mass
"The crowd had thickened at dusk, every moment more, until, when the beaks lit up, it began to flow in
two opposite dense and continuous directions. My observations were, at first, abstract and generic. I started with
considering passersby under their mass aspect and having their minds only on their collective relations. But I came afterwards
details and I applied myself in a minute examination in order to sift the diversity of types from their clothes, appearance,
from the gait, from the faces. [...] When the physiognomy of an old man caught my attention, due to the bony singularity of
his expression. And, including an ardent desire not to lose sight of that man and to know about his
I count more, I launched into the street, struggling my way through the throng in the same direction in which those
seemed to have disappeared. I followed him, at a short distance, a student of not arousing any suspicion of his [...]
He took a few steps and then withdrew in the direction of the river until he came within sight of one of the major theaters of the
city, while the crowd, at the end of the show, poured, from all the wide open doors, into the street. The old,
then, he opened his mouth as if to let out a great breath that had hatched, and I saw him throw himself headlong
in the midst of the crowd. The expression of deep anguish, the marks of which he bore on his face, seemed to relax. But
since the group behind which he seemed to have placed himself was gradually disappearing, I realized that the poor
he was caught up in his former restlessness. A final wreck of the crowd, one, dragged behind him for a while
barely a dozen shouters, but like these, separating a little at a time, they remained, at the bend of an alley
dark, only in three, the stranger stopped and stood for a moment in thought. [...] But in the meantime that we
we proceeded, the noise of life came towards us, gradually, more and more distinct and, all of a sudden, we saw
in the dark broken up crowds of people stirring. The old man then seemed to perk up again and throb with one
flicker of life similar to that which sends a lamp that is about to be extinguished, and once again it resumed
walk with a certain resolution and speed "
(taken from the short story "Man of the Crowd" by Edgar Allan Poe).
MARRIAGE CONVERSATION
"Marriage as a long conversation - When it comes to getting married, you have to ask yourself a question: do you think you can
converse pleasantly with this woman, until old age? Everything else in the marriage is transitory, but for
most of the time the relationship is conversation "
in Too Human, I, 1878, 406
youth maturity
The delusion of maturity follows the illusion of youth.
Benjamin Disraeli
SHARED MEMORY FASCISM ANTIFASCISM
from Sergio Luzzatto, The crisis of anti-fascism, Einaudi 2002
"It happens today to witness a paradox: men and women who, at the age of twenty, choose anti-fascism rather than
fascism, contributed in an extraordinary way to redeem Italy from the historical fault of the dictatorship, are found
now from octogenarians to having to confess for sins they have not materially committed. Or yes
prepare to die in silence "
“Confusion that exists today between shared memory and shared history; more generally between need for memory and
need for history .... It should be explained that the collective memory on which the brilliant mind of one was toiling
scholar like Marc Bloch does not necessarily equate to shared memory "(p. 15) whose praise the
overdone revisionists. "The one (the story) refers to a single past, which none of us can escape, while
the other (shared memory) seems to assume a more or less forced operation of zeroing out identities and
concealment of differences. The risk of a shared memory is a negotiated forgetfulness, communion
in forgetfulness "(p. 25).
"I think the time has come to tell the bad teachers - they vote to the right or to the left - something very simple, but to
put it loud and clear: the civil war fought between 1943 and 45 (or 46) does not need bipartisan interpretations that
redistribute right and wrong, praise and obituaries equally. Because certain civil wars deserve to be fought.
And because the morality of the Resistance also consisted in the determination of the anti-fascists to refound Italy
even at the cost of shedding blood "(p. 29)." I repeat: you can share a story - and you can share a
nation or even a homeland - without having to share memories. I say more: a nation and even
a homeland needs antagonistic memories like bread, based on original lacerations, on values
identity, on belongings that cannot be abdicated or negotiated ".
Today, with my historical colleague - as well as my former professor at the Normale - Roberto Vivarelli I certainly share,
as an Italian citizen, a whole story. It is that same story (so heartbreaking afterwards, and in fact so little
studia¬ta) that made in the majority of Italian Jews, and perhaps my grandfather, as many willing admirers of
Mussolini. But if we talk about me ¬ memory, I want and expect that mine and that of Vivarelli remain separate memories.
He should also keep the memory of his squadron father, a walker on Rome, a volunteer in all the wars of the Duce; Yes
keep the memory of himself, beardless volunteer of the black brigades. I keep the memory of my grandfather that I don't have
never known: of the doctor who lost, after the university chair, all right to treat "Aryan" patients, before
to hide in Lucca like a hunted mouse to escape the extreme results of racial persecution. And me
I keep the memory of my father as a child, who had to hide his origins in the mountains of the Garfagnana
condition of "half" Jew, so as to avoid the train to Auschwitz.
Furthermore, I argue that it is absurd to expect to shed the blood of my grandfather, my father, or anyone
jew fortunately escaped the Final Solution, in the unlikely cauldron of a blood of winners in all
and quite distinct from the blood of the vanquished. No, I really can't think of my grandfather as a winner: he who
in 1915, as a fervent Triestine irredentist, he volunteered in the Great War to fight under the
insignia of Ca¬sa Savoia; he who, twenty years later, read the signature of his teacher Pende at the bottom of the «Ma¬nifesto
of the race "; he who on June 1, 1940 - now a persecuted Jew - nevertheless went down with his son (my
father) in Piazza De Fer¬rari, in Genoa, to collect Mussolini's voice announcing from the loudspeaker
stentorian the entry of fascist Italy into the second world war; he who, in the Italy of the Republic, would not have
however, the seat of his university chair is more found.
There was an incompatibility of values between the two sides:
"The ethical quality of the values in the name of which the partisan brigades (including the Garibaldi) made the Resistance resides
precisely in their incompatibility with the values in the name of which the black brigades supported the Wehrmacht and the
SS in the repression of anti-fascist banditry "(page 31).
Including the Communist anti-fascists.
In fact, Luzzatto writes:
"We must regret that Communist workers of Italian cities have become gappists and have made life impossible
to the German occupiers, while the existence of Hitler and the Nazi leaders was not threatened, until the entrance
of the Red Army in Berlin, if not from a putschist plot of senior aristocratic officers? "
"I find it more pleasing to recognize the identity card of the country in which I was born in partisan warfare, and I do
It is necessary to think of the Italy of the Resistance as the terrain where the Italians must trace 'now and always' i
non-negotiable boundaries of their identity, the threshold that cannot be renounced by oneself "(p. 33).
Political revisionism, which makes a bundle of every herb, does not want clarity of ideas on this point and tends to
to expel the decisive contribution of the Communists from anti-fascism. Luzzatto writes again:
"The new generations risk not learning the decisive contribution of the Italian Communists to the birth of Italy
new ... and children like mine will no longer hear the venerable names of those who spent their
better than their existence to free Italy from dictatorship and found the Republic: spotless communists e
without fear that they were called Giorgio Amendola or Umberto Terracini, Camilla Ravera or Giancarlo Paietta "(p.
37). And again: "The victory of the Garibaldi Communist meant a free Italy, the victory of the Fascist from Salò
it would have meant a slave Italy "(page 40).
Towards the end of his beautiful book Luzzatto asks himself:
"Can Italy of the third millennium renounce what it has learned as a result of a distant twenty years? For what
that's true, my answer is no. Inoculated at a very high price, the anti-fascism vaccine is still indispensable to health of our political body "(p. 88
MEANS FINE
The tools available to man tend to transform his nature. From means they tend to become purposes. Today this phenomenon has reached its most radical form. The set of tools of advanced societies becomes the fundamental purpose of such companies. In the sense that they aim above all to increase the power of the own tools ...
The Apparatus has transformed its nature, and from a means, an instrument, it has become an aim. From the middle, for the realization of the ideological aims, the indefinite increase of the power of the Apparatus has become the supreme aim ideologies, that is the purpose to which the realization of ideological purposes is subordinated.
[Emanuele Severino - The fundamental trend of our time]
MYTHS
What is the myth? Not a collection of stories, nor even a religious experience, but a pure and simple "encounter"
(just remember Odysseus' talks with Athena to understand this).
Calasso writes in Literature and the Gods:
... the gods are fleeting guests of literature. They cross it, with the trail of their names. But soon there too.desert. Every time the writer mentions a word, he has to win them back. Mercuriality, which heralds the
Gods, it is also the sign of their evanescence. It had not always been this way. At least, as long as there was a liturgy ...
Here is the line of discrimination: the liturgy, the interrupted "direct" contact, "mediation". Odysseus talks to Athena "face to face ", without disturbance, prophetically. It does not need any" ritual ", except that, implicit, acceptance of his "re-acquaintance" status.
I have always seen Athena as a crucial goddess in the complex man-myth relationship (Bachofen makes her rise.even as a key figure, in its most ancestral phases, for the acquisition of the lógos by man; almost one
sort of feminine "Prometheus". While Gottfried Benn thinks well of putting the artistik's instrument in her hand, in attempt to transform Odysseus into the architect of his plan which, albeit heterodirected, has - perhaps for the first time -
a look that goes beyond the pure and simple idea of the final ordeal. It is the all "Palladian" union between technè and metis).
Many have talked, and for so long, of Odysseus' complex relationship with the women (or goddesses) with whom he is undefeated during his very long nóstos: Calypso, Nausicaa, Circe, Penelope (so changed over the twenty years of separation); no one - perhaps - drew attention to how solid and exclusive the relationship was with Athena. Only old Nestor seems to notice when he tells Telemachus, who has come begging to look for it, his father.
If Athena with the blue eye wanted to love you so much, as she protected the glorious Odysseus in the land of the Teucri, where so many pains we Achaeans suffered - and never have I seen gods love so openly, as Pallas Athena he was close - if he wanted to love you so much and take you to heart, then someone would even forget them wedding ... [Od. III, 218-224]
Yet the relationship with the goddess never seems to cross the limits of the lawful; neither side can you see a gesture, a word, a situation that can suggest a more direct "relationship". This is because the relationship
Athena-Odysseus has never been an "equal" relationship. Odysseus has always been (and has always accepted to be) an "instrument" in Athena's hands (just think of the continuous somatic transformations to which she "magically" submits it, and of which the hero never complains). Athena in fact, through Odysseus, wants to restore
a status quo before the Trojan War, a conflict to which Odysseus was hostile and against which he did his utmost not to participate (and never forgave Palamedes for having forced him to leave in spite of himself). Here is the "matrocinio" the journey à rebours towards Ithaca; here is the heartfelt appeal before the divine assembly; here is the claim ahead of Zeus his role as "generated by the father", to the point of making the latter overcome any reluctance before the fact of depriving the brother Poseidon of the "right" to revenge on the one who had blinded Polyphemus.
Athena wants, very strongly, to return Odysseus to his world. A world subverted by the telluric movement
of war, a world that he will have to reacquire as he left it, intact. For which he will have to fight to the end, in a sort of palingenesis which, while asking for more blood, will flow - always under the good offices of the "goddess from blue eyes "- in the peace finally reached with the elders of Ithaca.
Only then will the parenthesis of an infamous war be finally closed, even if everything, out of the sun and finally peaceful world of Ithaca, will by now ineluctably changed.
Forever. So much so that Odysseus will again be "forced" to leave, as Tiresias had predicted. Without
Athena - this time - can do nothing to protect him and bring him back.
Phrase 369... If, shattered their simulacra, / we cast them out of their temples, / the gods did not die for it. / Or earth
of Ionia, they still love you, their soul still remembers you. / As the August dawn updates on you, / in the air crossing the their life is filled, / and an ethereal semblance of an ephebe, / indefinite, with a swift step, / sometimes crosses your hills.
[Costantino Kavafis - Ionica in "Poesie"]
370. Perhaps so absorbed in looking for lost time we have not taken into account an important factor that concerns just the time.
Are we sure he wants to be found?
posted by Clelia Mazzini @ 03:05 - permalink
MODERNITY TRADITION PARTIALITY GUILTY VICTIMS
... The past is reduced to a single negative value. The new is the only good. There is only me, today, first and last day of world and a supposedly guaranteed and defined tomorrow, a copy of today, better.
Everything is justifiable, justified.
The executioners arouse interest and sympathy, the victims repugnance. Evil is always new, exciting. The good outdated boring anyway. Very modern and an indication of excellent altruistic feelings is the reversal of roles.
The culprit is the victim. The victim in hindsight is guilty.
Vacant sense of responsibility and acknowledging one's own faults, just in case it happens, serves to make those stand out far more serious than the others. Lost sense of honor.
Everything is due and a desire formulated and expressed is equivalent to a right.
The idea of totality as a modern category of the human has been intertwined with the idea of the new. The total man, master absolute of everything, reaching out without limits tends to omnipotence.
Politics, economics, science, even in reverse order, are the three idolatries of the modern.
Non-partiality essential to the coexistence of men.
There is no tension towards a balance between the irreducible individuality and the equally irreducible need of the community in which every being is born, grows, lives and dies, that nothing is to itself neither the one nor the many. ...
Die MOURNING
".... First of all for us there is nothing that can replace the absence of a loved one, it is something that
we must try; it is a fact that must simply be endured and in front of which one must hold out.
At first glance it seems very difficult, while it is also a great consolation: why, actually staying open the void, one also remains mutually bound by it.
He is wrong when it is said that GOD fills the void; it does not fill it at all indeed it keeps it open and helps us in this way to preserve the authentic communion between us, albeit in pain. Furthermore, the more beautiful and denser the remember, the heavier the separation.
But gratitude transforms the moment of remembrance into a silent joy. Let us then carry the whole within us.beauty of the past not as a thorn, but as a precious gift.
One must beware of rummaging in the past, of giving oneself up to it, just as one does not look at a precious gift continuously, but only in particular moments, and for the rest it is possessed as a hidden treasure of which existence you are sure; then a lasting joy and strength radiate from the past ... "
Top thoughts given by various scholars, bookish, researchers, intellectuals, brainy, on death: A review.
DEATH
the thought of death at times
When it arrives, and in a small provincial newspaper, the news of the death of someone that maybe I have
known long ago, I am always surprised to feel surprised in the face of death.
(I also think of the woman who talks to the dead, no, not the book, the one I met: because for her death is
a pause, a rest, between a death and a re-birth).
Anyway, I searched my blog archives. Finding these two things.
April 2006
On the street a cat, white and red.
Next to him, on the asphalt, a large stain of blood.
It would seem lying down, as cats do when they sleep, but the head is erect, it seems detached, not belonging to the body.
Gaze into the void, majestic.
It looks unreal, carved, of stone.
Wait up.
It rains just barely.
A little over a year ago in a small town on the border of two provinces it doesn't matter where a young woman died.
He was 39.
We journalists use to write “he was only 39 years old”.
She was killed by an incurable disease: in journalism it is customary to write like this.
For a piece of news like this, just a short one, or nothing.
It depends on the newspaper, on the editor-in-chief, on the other news: which, if there are any, they end up in the trash can.
And instead there was much talk of this woman.
A particular woman.
The day before he died he texted his friends.
Then he contacted the funeral home.
And he dictated the text of his manifesto listed in mourning and including his photo.
He dictated:
I announce my death to you.
Now
Death is a bad thought. Or maybe not. Thinking about it, at least sometimes, you realize that the weather is big
way, it can be divided into two categories: the lost one, and the not.
Remo Bassini
in http://www.remobassini.it/blog/?p=1016
DEATH
'A level
Every year, on November 2nd, there is the custom
for the dead go to the Cemetery.
Everyone ll'adda makes chesta crianza;
everyone adda kept chistu penziero.
Every year, punctually, on this day,
of this sad and sad occasion,
I go there too, and with some flowers adorned
the marble niche 'and zi' Vicenza.
This year it happened to me 'navventura ...
after having made the sad homage.
Madonna! yes I think, and what a fear !,
but a little 'made an anema and cure.
'Or fact is chisto, listen to me:
closing time approached:
I, tomo tomo, was about to leave
taking a look at some burials.
"Here the noble Marquis sleeps in peace
Lord of Rovigo and Belluno
bold hero of a thousand deeds
died May 11, 31 "
'O coat of arms cu' a curona 'ncoppa at all ...
... under 'a cross made' and light bulbs;
three clubs' and roses cu 'na list' and mourning:
cannele, cannelotte and six tealights.
Just right 'a grave' and stu sir
nce lay 'n' ata piccerella tomb
abandoned, without missing a flower;
pe 'sign, sulamente' na crucella.
And as soon as he took a cross,
"Esposito Gennaro - garbage man":
look at her, what she did to me
stu die without even nu lumino!
This is the life! 'ncapo me penzavo ...
who has had so much and who has nothing!
Stu poor Maronna expected
was he beggar even at the atu munno?
While I was fantasizing stu penziero,
it was already done almost midnight,
and he remains locked up in prison,
died 'and fear ... nnanze' and cannelotte.
All of a sudden, what veco 'far away?
Ddoje shadows approached 'apart from me ...
Penzaje: stu done to me mme seems strange ...
Stongo scetato ... I sleep, or is it fantasy?
Ate what a fantasy; it was' o Marquis:
c'o 'tubbo,' a candy and c'o 'overcoat;
chill'ato opened a bad tool;
all stinking and which they hide.
And who certainly is Don Gennaro ...
'omuorto puveriello ...' or scupatore.
'Int' a stu done i 'nun ce veco clear:
I am dead and if they withdraw at ch'ora?
Putevano is' 'to me quase' nu palm,
quanno 'o Marchese se fermje' and bang,
s'avota and tomo tomo .. calm calm,
he said to Don Gennaro: "Young man!
From you I would like to know, vile carrion,
with what daring and how you dared
to have you bury, to my shame,
next to me who am emblazoned!
The caste is chaste and must be respected
but You lost sense and measure;
your body was, yes, buried;
but buried in the garbage!
I cannot bear even further
your stinking closeness,
it is necessary, therefore, that you seek a ditch
among your peers, among your people "
"Mr. Marquis, it's not my fault,
i'nun made you chistu tuorto;
my wife has been in ffa 'this nonsense,
i 'che putevo fa' did I die?
If he were alive I would make you happy,
took 'a casciulella cu' and qquatt'osse
and just mo, obbj '...' nd'a stu mumento
mme transesse a n'ata pit ".
"And what are you waiting for, oh ugly ill-created,
that my anger reaches the surplus?
If I hadn't been a titled
I would have already given an edge to violence! "
"Let me see ..- take this violence ...
'To tell the truth, Marché, mme so' scucciato
'and you feel; and he lost himself in patience,
mme I forget about I die and I blow blows! ...
But who do you think you are ... nu ddio?
Ccà dinto, 'o vvuo bosses, ca simmo equal? ...
... Muorto si'tu e muorto so 'pur'io;
each comme a 'na'ato is such and such ".
"You filthy pig! ... How dare you
compare you to me who was born
illustrious, most noble and perfect,
to make Royal Princes envious? ".
"You here Christmas ... Pasca and Ppifania !!!
T'o vvuo 'put' ncapo ... 'int'a brains
that being sick is still fantasy? ...
'A morte' or ssaje ched''e? ... is a level.
'Nu rre,' nu maggistrato, 'nu grand'ommo,
trasenno stu canciello has made the point
has lost everything, 'for life and pure' or nomme:
tu nu t'hè still chistu cunto made?
Therefore, listen to me ... nun fa''o restivo,
suppuorme near-what do you carry?
Sti ppagliacciate 'and ffanno sulo' and lives:
nuje simmo serie ... we belonged to death! "
Tot ', Antonio De Curtis
Music: you taught us to see with the ear and to hear with the heart.
Music
Music: you taught us to see with the ear and to hear with the heart.
Kahlil Gibran
MUSIC
There are only two ways to sum up the music: it's either good, or it's bad.
If it's good you don't mind it, you just enjoy it
MUSIC
Now a few minutes just after the little pianist
he had started playing… all of a sudden, after one
high note long held for two bars ...
he recognized, secret, rustling and divided,
the airy and fragrant phrase he loved.
And it was so peculiar, it had such a singular charm and
irreplaceable, which for Swann was like finding himself in a living room
friend a person he had admired on the street
and desperate to ever see again.
Marcel Proust, On Swann's side
MUSIC
Music is a gift and a difficulty I've had ever since I can remember I exist
Nina Simone
Bach music
Each note you play is linked to the next, and each note must be played perfectly or you lose the effect
overall. Once I understood BACH's music, I didn't want to think about anything other than becoming a concert artist;
BACH led me to dedicate my life to music, and it was Mrs Massinovitch who introduced me to this world.
I had begun a journey that became more beautiful and exciting every day
NINA SIMONE
MUSIC BLUES
Not always, but sometimes it takes a little blues to live. Without it it would be even more difficult, because this music has the magic of emanating a kind of melancholy force that can shake you inside without lying to you. A strength that we all need without warning. Because the blues is like this: straightforward, strong, authentic, immediate ...
necessary.
In: http://ruckert.splinder.com/post/11460021
DRONE MUSIC
Drone, or the paroxysmal dilation of the note, noise and vibration.
JAZZ MUSIC
Today, in the constant background, the notes of a superb work by Thelonius Monk (Monk Alone: The Complete Solo Studio
Recordings of Thelonious Monk 1962-1968), full of that unadorned simplicity and compositional linearity
which often seem to border on banality (and I say this in a good way, because it is ideal to accompany it slow flow of my daily life). It seems to me that Monk's harmonies are pure economics of musical matter, and that they contribute to the author's extreme identification with that musical object that responds to the name of piano.
I surrender, dear, my all time favorite piece.
MUSIC KEITH JARRETT
DARK INTERVALS
Small moments neither day nor night, like Keith Jarrett's record, that magnificent pantheistic hymn that represents..
1988 disc, a succession of small intense dark intervals, sudden openings of a poignant lyricism, the
marvel at these reverberating notes. You feel the joy of the sound, the wonder of hearing those notes appear and live with all the intensity that only spontaneous and instant creation can create and bring to the surface.
MUSIC Modern Jazz Quartet Fontessa
Modern Jazz Quartet
{Fontessa in Milan, 1958)
(piano and vibraphone)
From Piace Vendòme to la Concorde they talk
stucco flowers and mirrors where in dishes
brittle cups tremble from brass. Outside
a splash of rain is a must:
a music box. Someone gets off quickly
the staircase - a puff of duvet
on the chubby cheeks - brown hands
dipped in rosolio and aniseed
they offer pastries.
(piano)
On the embankment the poplar grove blends in the wind
a tremolo now green and now silver -
when closed the channel in the mist is
(that rubbing in the circle of the brushes)
gurgle and suck: a ruff
of foam. Filter the buzz of the millpond
in the silence that was there.
(drums and double bass)
Flurries of rain. The tide
goes back to thud to thud on the banks -
an expanding halo beats in the river
swollen Flemish concave profiles.
Shadows in the chiaroscuro of the calli -
dance the masquerade.
Gian Citton, Musical devotions for old fans, Mobydick, 2008
rock music blog
The rocker is a bit like the metropolitan poet of the twentieth century; he who has often described life in an essential and lucid way
A FALLING TREE MAKES MORE NOISE THAN A GROWING FOREST
![Dwarves on the shoulders of giants "We are like dwarves on the shoulders of giants, so that we can see more things than them and further away, not for the sharpness of our sight, but because they are supported and carried aloft by the stature of the giants "Bernard of Chartres, XII century NATURE Leopardi: the presence of evil in nature A FALLING TREE MAKES MORE NOISE THAN A GROWING FOREST The observer-designer problem appears to us to be capital, critical, decisive ... It must have a method that suits him allows to design the multiplicity of points of view and then to pass from one point of view to another. Must have theoretical contexts that, instead of closing and isolating entities, allow them to circulate productively VEGETABLE GARDEN Si hortum in bibliotheca habes, deerit nihil parables talents THE PARABLE OF TALENTS How to spend your talents well and make them bear fruit not only in the personal interest, but in that of the community in which we operate ". It is the chap. 25 of the Gospel according to Matthew, which says: «[14] It will happen as of a man who, setting out on a journey, called his servants and handed over his goods to them. [15] A one gave five talents, another two, another one, each according to his ability, and he went. [16] He who he had received five talents, went immediately to employ them and earned another five. [17] So also what about it he had received two, earned two more. [18] But he who had received only one talent went to make one hole in the ground and hid his master's money there. [19] After a long time the master of those servants returned and wanted settle accounts with them. [20] He who had received five talents brought five more talents, saying, Lord, me you delivered five talents; here, I earned another five. [21] Well, good and faithful servant, he said his master, you have been faithful in little, I will give you authority over much; take part in your master's joy. [22] Introduced himself then he who had received two talents said, Lord, you gave me two talents; see, I have gained others two. [23] Well, good and faithful servant, the master answered him, you have been faithful in little, I will give you authority over much; take part in your master's joy. [24] Finally he who had received one talent came and said, Lord, I know that you are a hard man, that you reap where you have not sown and reap where you have not scattered; [25] out of fear I went to hide your talent underground; here is yours. [26] The master answered him, You wicked and slothful servant, you knew that I reap where I have not sown and I gather where I have not scattered; [27] you should have entrusted my money to the bankers and so, returning, I would have withdrawn mine with interest. [28] Therefore take the talent from him, and give it to him who has ten talents. [29] For to everyone who has, more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away. [30] And the slacker servant throw him out into the darkness; there will be weeping and gnashing of teeth "(Mt 25, 14-30). The “parable of the talents” is part of the characteristic parables built with three different scenes. The first scene is the delivery of talents (the "talent" is not a coin, but it is a measure of weight, it is equivalent more or minus to thirty-nine kilos, so the talent value is thirty-nine kilos of silver). One has to go on a journey, ei goods he has, he puts them into the hands of his servants: five, two and one. The second scene is occupied only by the servants. The master is not there, he has gone far, and the servants have to manage the assets they have received; some manage it with an entrepreneurial spirit (we would say today) and double the heritage; one manages it with fear and hides it, simply keeps it as it is. In the third scene instead we return to the first, there is the master with his servants; then the statement. What does this articulation of the story mean? It means a very simple thing: the life of man is the second scene, in which there are only servants as actors; However the second scene is not everything, to understand it well you have to keep in mind the first scene where there is also the master, and the third scene where the master will still be there. I was saying, our life is the second scene, but before our life there is something, and after our life there will be something else. The meaning of the parables is: to help man to read his existence from a perspective of faith, examining not only the.second scene, because this would be seeing how things are in the world, but bringing it back to the first scene which is its foundation and the third which is its conclusion. The explanation of the "parable of the talents" In concrete terms, our "parable of the talents" means: we live in the second scene with talents, that is, with a heritage. Inside the "talents" put everything you want into it: the physical, psychic, cultural endowment of work skills ... everything that goes into doing, knowing how to do or possessing ... is my heritage, my endowment. Question: what do I do with it? How should I use it? For what purpose, objective purpose? According to the parable, when I have these talents, there are two possibilities. 1. Use them and produce them, then increase the assets, in practice double. 2. Or not to use and make the assets sterile; that talent that is buried is a sterile heritage, not produces nothing for anyone. It is strange, but there is no third possibility, which would immediately occur to me and I believe you too. That is the third of.the one who works hard and goes wrong: uses the five talents, makes a bad deal, and ultimately finds himself without even the five talents. There would also be this possibility, but in the parable it is not taken into consideration. I am asked: why? If talent were simply a question of money, this is a very clear possibility. You understand a lot better than me, but every time someone puts a fortune on the line - financial or with a business economic, etc. - it can be good but also bad, at least a certain risk (I don't know what the percentage is risk) is there. It should be taken into consideration, but it is not taken into consideration, why? Because I believe that the discourse of talents from the perspective of the Gospel is not purely economic. It is true that the talents are a pecuniary asset (as I said about forty kilos of silver), but the perspective of the parable is not so much that, but rather refers to the experience of man in the integrity of his fullness (cf. Lk 17, 6). The important thing for the parable is not to be able to have a verifiable success, but it is to trade the talents well, to put all the effort, so that what you have received you live it for the one who gave it to you. Then, the external result it matters little, the Lord knows how to see intention or attitude in the heart. This is not an entrepreneur's speech, where evidently the result is very important, but it is a discourse of faith where what matters above all is the interior attitude of the heart (cf. Ez 36, 26ff). This is also confirmed by the third scene. Because when the report is made, the servants they have earned with their efforts are rewarded; how ?: With a large sum? With great power? No but he says: «[21] Well, good and faithful servant (…) you have been faithful in little, I will give you authority over much; enter the joy of your master ». It means: something is not given as a reward, a communion of life is given, one participation in joy, in fullness (cf. Mt 8, 10-11). Because the real problem of the parable is: with those five or two or a talent you received, you knew how to love master and then use the talents for him by responding to his trust and hope? He had put hope in did you and you respond to this trust, or did you remain indifferent? Because for the parable sin is not throwing away the talent, but it's hiding it, not using it. Putting it underground, this is a sin; so, I go back to saying, not throwing it away, but not trafficking it; because? When the third servant, the one who hid the talent, explains his behavior he says, “Lord, I know you are one hard man, you reap where you have not sown and reap where you have not scattered; [25] out of fear I went to hide yours talent underground; here is yours "; "for fear". "Fear" means: this servant sees in the master an opponent of his life, another who can become hostile in his comparisons. Which translated means: this servant sees the talent he has received not as an act of trust in him, but rather as a burden that has been placed on him by a master who is exploiting him. His image is this: "The boss gives me this talent to exploit it, I work and in the end the reward, the gain, will end in his pockets. Woe ... woe ... I don't move, I keep the talent for him, I give it back to him, so he won't be able to complain, I give him what he gave me, but woe betide my fatigue ... for whom? For what?". On the contrary, it means that the other two have been busy; why did they do it? Evidently for trust, they have trusted their master, they recognized the gift of talent or talents as a gift of hope, like something that valued their identity and personality and they responded with a capacity for love and fidelity](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6bj6yKukVA2uC8nMZS1cnY_yt63xwBqcSlldiAWBd4rHEGjPaLRUdlYUKh2FWBf3PtD07aKxWRhzBXa1AlLKzgSXqoL0xL7xgIDEuGBdrqhW2x1MDg5eYg2Vw-nrl5HKdjILQtfELzoc/w226-h320/dwarfminer.jpg "A FALLING TREE MAKES MORE NOISE THAN A GROWING FOREST")
Dwarves on the shoulders of giants
"We are like dwarves on the shoulders of giants, so that we can see more things than them and further away, not for the sharpness of our sight, but because they are supported and carried aloft by the stature of the giants "Bernard of Chartres, XII century
NATURE
Leopardi: the presence of evil in nature
A FALLING TREE MAKES MORE NOISE THAN A GROWING FOREST
The observer-designer problem appears to us to be capital, critical, decisive ... It must have a method that suits him allows to design the multiplicity of points of view and then to pass from one point of view to another. Must have theoretical contexts that, instead of closing and isolating entities, allow them to circulate productively
VEGETABLE GARDEN
Si hortum in bibliotheca habes, deerit nihil
parables talents
THE PARABLE OF TALENTS
How to spend your talents well and make them bear fruit not only in the personal interest, but in that of the community in which we operate ".
It is the chap. 25 of the Gospel according to Matthew, which says:
«[14] It will happen as of a man who, setting out on a journey, called his servants and handed over his goods to them. [15] A one gave five talents, another two, another one, each according to his ability, and he went. [16] He who he had received five talents, went immediately to employ them and earned another five. [17] So also what about it he had received two, earned two more. [18] But he who had received only one talent went to make one hole in the ground and hid his master's money there. [19] After a long time the master of those servants returned and wanted
settle accounts with them. [20] He who had received five talents brought five more talents, saying, Lord, me
you delivered five talents; here, I earned another five. [21] Well, good and faithful servant, he said his
master, you have been faithful in little, I will give you authority over much; take part in your master's joy. [22] Introduced himself
then he who had received two talents said, Lord, you gave me two talents; see, I have gained others
two. [23] Well, good and faithful servant, the master answered him, you have been faithful in little, I will give you authority over much;
take part in your master's joy. [24] Finally he who had received one talent came and said, Lord, I know
that you are a hard man, that you reap where you have not sown and reap where you have not scattered; [25] out of fear I went to
hide your talent underground; here is yours. [26] The master answered him, You wicked and slothful servant, you knew that
I reap where I have not sown and I gather where I have not scattered; [27] you should have entrusted my money to the bankers and
so, returning, I would have withdrawn mine with interest. [28] Therefore take the talent from him, and give it to him who has ten talents.
[29] For to everyone who has, more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away. [30] And the
slacker servant throw him out into the darkness; there will be weeping and gnashing of teeth "(Mt 25, 14-30).
The “parable of the talents” is part of the characteristic parables built with three different scenes.
The first scene is the delivery of talents (the "talent" is not a coin, but it is a measure of weight, it is equivalent more or
minus to thirty-nine kilos, so the talent value is thirty-nine kilos of silver). One has to go on a journey, ei
goods he has, he puts them into the hands of his servants: five, two and one.
The second scene is occupied only by the servants. The master is not there, he has gone far, and the servants have to manage the
assets they have received; some manage it with an entrepreneurial spirit (we would say today) and double the
heritage; one manages it with fear and hides it, simply keeps it as it is.
In the third scene instead we return to the first, there is the master with his servants; then the statement.
What does this articulation of the story mean?
It means a very simple thing: the life of man is the second scene, in which there are only servants as actors; However the second scene is not everything, to understand it well you have to keep in mind the first scene where there is also the master, and
the third scene where the master will still be there. I was saying, our life is the second scene, but before our life there is something, and after our life there will be something else.
The meaning of the parables is: to help man to read his existence from a perspective of faith, examining not only the.second scene, because this would be seeing how things are in the world, but bringing it back to the first scene which is its foundation and the third which is its conclusion.
The explanation of the "parable of the talents"
In concrete terms, our "parable of the talents" means: we live in the second scene with talents, that is, with a heritage. Inside the "talents" put everything you want into it: the physical, psychic, cultural endowment of work skills ... everything that goes into doing, knowing how to do or possessing ... is my heritage, my endowment.
Question: what do I do with it? How should I use it? For what purpose, objective purpose?
According to the parable, when I have these talents, there are two possibilities.
1. Use them and produce them, then increase the assets, in practice double.
2. Or not to use and make the assets sterile; that talent that is buried is a sterile heritage, not produces nothing for anyone.
It is strange, but there is no third possibility, which would immediately occur to me and I believe you too. That is the third of.the one who works hard and goes wrong: uses the five talents, makes a bad deal, and ultimately finds himself without even the
five talents. There would also be this possibility, but in the parable it is not taken into consideration. I am
asked: why? If talent were simply a question of money, this is a very clear possibility. You understand a lot better than me, but every time someone puts a fortune on the line - financial or with a business economic, etc. - it can be good but also bad, at least a certain risk (I don't know what the percentage is risk) is there. It should be taken into consideration, but it is not taken into consideration, why?
Because I believe that the discourse of talents from the perspective of the Gospel is not purely economic. It is true that the talents are a pecuniary asset (as I said about forty kilos of silver), but the perspective of the parable is not so much
that, but rather refers to the experience of man in the integrity of his fullness (cf. Lk 17, 6).
The important thing for the parable is not to be able to have a verifiable success, but it is to trade the talents well, to put all the effort, so that what you have received you live it for the one who gave it to you. Then, the external result it matters little, the Lord knows how to see intention or attitude in the heart. This is not an entrepreneur's speech,
where evidently the result is very important, but it is a discourse of faith where what matters above all is
the interior attitude of the heart (cf. Ez 36, 26ff).
This is also confirmed by the third scene. Because when the report is made, the servants they have
earned with their efforts are rewarded; how ?: With a large sum? With great power? No but he says: «[21] Well, good and faithful servant (…) you have been faithful in little, I will give you authority over much; enter the joy of your master ». It means: something is not given as a reward, a communion of life is given, one participation in joy, in fullness (cf. Mt 8, 10-11).
Because the real problem of the parable is: with those five or two or a talent you received, you knew how to love master and then use the talents for him by responding to his trust and hope? He had put hope in did you and you respond to this trust, or did you remain indifferent? Because for the parable sin is not throwing away the
talent, but it's hiding it, not using it. Putting it underground, this is a sin; so, I go back to saying, not throwing it away, but not trafficking it; because?
When the third servant, the one who hid the talent, explains his behavior he says, “Lord, I know you are one hard man, you reap where you have not sown and reap where you have not scattered; [25] out of fear I went to hide yours talent underground; here is yours "; "for fear".
"Fear" means: this servant sees in the master an opponent of his life, another who can become hostile in his comparisons. Which translated means: this servant sees the talent he has received not as an act of trust in him, but rather as a burden that has been placed on him by a master who is exploiting him. His image is this: "The boss gives me this talent to exploit it, I work and in the end the reward, the gain, will end in his pockets. Woe ... woe ... I don't move, I keep the talent for him, I give it back to him, so he won't be able to complain, I give him what he gave me, but woe betide my fatigue ... for whom? For what?".
On the contrary, it means that the other two have been busy; why did they do it? Evidently for trust, they have trusted their master, they recognized the gift of talent or talents as a gift of hope, like something that valued their identity and personality and they responded with a capacity for love and fidelity
(cf. Ps 17, 6-7).
In http://www.gabrielederitis.it/?p=443
nostalgia
Nostalgia: feeling of distance from a place or time in which we were happy. It is originally a medical term
(nostos, return + algos, pain = pain of return), coined by Johannes Hofer in the 17th century to describe the
evil of mercenaries. The word takes on a poetic meaning with Romanticism: first in relation to an era
historical of aesthetic or moral perfection (classical Greece, the Christian Middle Ages), then as an existential condition, regret of an indefinite and unattainable golden age. In art we can perhaps speak of a "nostalgia for the gaze". IS
The sense of exile dear to Henry James, for which it is possible to write about a place only from afar, and about an era after that has passed. It is a sensitive gaze to time, to the passage of time that makes writing necessary:
we write stories to stop the river, to overcome our mortal nature, to build places for people that we loved, and ourselves as we loved them, may they live forever.
Paolo cognetti
TWENTIETH CENTURY
Stefan Zweig's world of yesterday summarizes the horrors and memories of the 20th century. It describes the majestic farewell of an era, under the blows of two world wars and totalitarianisms. Zweig, unconsciously conservative, sketches the advent of an age pervaded by fanaticism and youthfulness that turns its back on tradition. While announcing one
catastrophe, Zweig's text (together with the masterly ones by Roth, Lernet-Holenia and Kraus) preserves the serene aura of a Viennese café: it is difficult to think that after writing that book and before it was published, the writer Austrian, together with his wife, committed suicide in the tragic winter 65 years ago. Zweig was that sunset witness and victim, he gave his life to the world of yesterday, categorically refusing the passport for that of tomorrow.
He wasn't all wrong (given what happened), he didn't have all reasons (given how it turned out). But this
it happens, especially when you have no more hope. It is then that only fears blossom in the garden of the soul; "flowers" that always carry with them - inevitably - the scent of despair.
clouds
If I understood
what it means
- don't see you anymore -
i believe my life
here - it would end.
But for me the land
it is only the clod that I step on
and the other
that you step on:
the rest
it's air
in which - loose rafts - we sail
to meet us.
In fact, in the clear sky
sometimes small clouds arise,
woolen threads
or feathers - distant -
and whoever looks a few moments later
sees a single cloud
that goes away.
(Antonia Pozzi, Reunification)
INTERPRETATION ONTOLOGY
difficult opposition:
ontology, that is, the study of being as such
and the EFFECTS of meaning determined by the INTERPRETATION of the facts
OPINIONS
Let's not talk about them, but look and pass.
From: Divina Commedia, Inferno, Canto III, 51
OPINIONS
Stupid people are full of opinions and don't understand one.
Oscar Wilde
to organize
Instead of cursing the dark it is better to light a candle.
Franco Basaglia was asked: "What would you do if the blackout suddenly happened in your house?"
He replied: "I would accept the darkness and organize the situation.
That is to say, I would start doing a proper activity for the dark together with others "
Context of the citation:
A RIGHT ACTIVITY FOR THE DARKNESS ...
Chance sometimes offers us unexpected and concrete examples to validate our abstractions and just as I was looking for the way to clarify my thoughts I was struck, several years ago, by the statement of F. Basaglia to whom in the course of
an interview asked the question:
"What would he do if the blackout (the sudden total blackout that hit New York at the time) happened at home her?".
The answer was:
"I would accept the dark and organize the situation. That is, I would start doing together with others a right activity for the dark".
This resonates in me as one of those emblematic expressions capable of opening doors at every level. A species by Apriti Universal Sesame. Perhaps the interviewee did not realize that he had given a teaching exceptionally concrete and at the same time of a significance that immensely exceeds the specific case that has it caused.
I would accept the dark ... I would put myself in a position to do a right activity for the dark ....
I leave it to you - and to myself! - the ability to replace "the dark" with situations that are very different from those created by one simple power failure (infirmity? failure ?, old age?) and to ask "would I be able to assume, to recreate? ".... Which is to say" am I willing to live or to 'be lived'? "
in: Giovannella Baggio, Adults and play, Anziani Oggi n.2 / 3 1998, p. 77
Giovannella Baggio is a Geriatrician in Sassari
The great thing about standards is that there are so many to choose from.
LAW OF MURPHY
If something can go wrong, it will.
Corollaries
1. Nothing is as easy as it seems.
2. Everything takes longer than you think.
3. If there is a chance that various things will go wrong, the one that causes the most damage will be the first to do so.
4. If you foresee four possible ways in which something can go wrong, and prevent them, they immediately go away will reveal a fifth.
5. Leave it to themselves, things tend to go from bad to worse.
6. You cannot start doing something without something else having to be done first.
7. Each solution generates new problems. 8. Cretins are always more ingenious than
precautions you take to prevent it from harming.
9 However hidden a flaw may be, nature will always be able to find it.
10. Mother Nature is a whore
MURPHY'S PHILOSOPHY Smile ... Tomorrow will be worse.
BOLING POSTULATE If you are in a good mood, don't worry. It will pass you.
SECOND LAW OF CHISHOLM When all goes well, something will go wrong. Corollaries l. When he can't go worse than that, it will. 2. If things seem to be going better, there is something we are not taking into account.
THIRD LAW OF CHISHOLM Proposals are always understood by others in a different way from how they conceive them who makes them.
SIMON'S LAW Any aggregate sooner or later falls apart.
GINSBERG THEOREM 1. You can't win. 2. You can't tie. 3. You can't even quit.
EVERITT'S SECOND LAW ON THERMODYNAMICS Confusion in society is always on the rise.
Only the enormous effort of someone or something can limit this confusion to a small area. However, this
effort will lead to an increase in total society confusion.
FOURTEENTH COROLLARY OF ATWOOD No book is ever lost by lending it, except those to which is held particularly.
JOHNSON'S THIRD LAW If you lose a number on any magazine, is, it will be ... the issue that contained the article you were so eager to read. Corollary
All friends will have lost, misplaced or thrown it.
If something can go wrong, it will.
organize chess game
At times it seemed to him that he was on the verge of discovering a coherent and harmonious system underlying the infinite differences and disharmonies, but no model could compare with that of the game of chess.
Perhaps, ... it was enough to play a game according to the rules, and contemplate each successive state of the board
as one of the innumerable forms that the system of forms brings together and destroys.
organize projects
words
BITTER
A must read Famous Illustration on WORDS BY Hydrangeas.
Words are stones they say, and then silences are seas.
Bitter seas.
WORDS LANGUAGE
The idea of SALVATORE VECA - contained in Dell'incertezza. Three philosophical meditations (Feltrinelli 1997) - that
-- "Taking language seriously, which means tracing or recognizing boundaries and intertwining with activities, experiences, intrinsically non-linguistic emotions, goals, interests, purposes, transactions and actions.
" In a world they discover
«Strange and complicated that it is not inherently" them ",
men and women recurrently engage in the never-ending enterprise of adopting and reworking vocabularies, to describe and redescribe oneself and the world, communicate this to others by targeting a variety of audiences and, jointly, based on a variety of purposes, interests, ideals, values or needs concerning treatments, ways of living the finite lives they have, after all, in common to live.
(The idea here is this: we are essentially interested in converting a world into a reality, shared on a lasting basis with others, of facts and values. We aim to share what there is and what, for us, is worth) ».
DEPARTURES
Departure (departing souls)
In me your memory is a rustle
only of velocipedes that go
quietly where the height
of the afternoon descends
to the brightest vespers
between gates and houses
and sighing slopes
of windows reopened on the summer.
Alone, of me, distant
a train lament lasts,
of souls that go away.
And there lightly you go on the wind,
you get lost in the evening.
Hydrangeas say:
- she left tonight
and the dark country has enclosed itself
behind the lantern
guiding his steps -
they also say: - it's over
summer died in her,
and the cold will know nothing
green autumn stars -.
A dog barked at the dead of hour
to the rain in the shade of the mill
and the house the garden
it veils of light humidity.
Vittorio Sereni
from Frontiera
Ed. Of "Corrente", Milan, 1941
past present
Is it not the interest of present things that principally moves us to examine the past? […] In all of this
concerning man we are quarrels and not judges, and those we would like to offer as judgments are not for
mostly other than speeches.
ALESSANDRO MANZONI
past present
The real way to make things present to us is to represent them in our space (and not to represent us in theirs).
This is also the case with the great things of the past. It is not we who move into them, but they who enter our life.
WALTER BENJAMIN
past present
In the course of their posthumous life the great works are enriched with new meanings, new meanings and, so to speak, surpass those who were at the time of their creation. We can say that neither Shakespeare nor his own contemporaries know the "great Shakespeare" we now know. Compress in the Elizabethan age the our Shakespeare is absolutely impossible.
MICHAIL BACHTIN
think ITALIAN CULTURE POLITICAL
Actually (Berlusconi) has already won the elections twice. Are Italians so gullible?
What do you want, every people has the government they deserve.
think POLITICAL ACTION
You can't stop the water with your hands
think beauty
"Beauty is not a quality of things themselves: it exists only in the mind that contemplates them and every mind perceives a different beauty. "
David Hume
think needs
I cannot desire what I have on hand
and on the other hand, as I live, I desire more than I have,
and this is the very meaning of life
think needs
State in which a being finds himself with regard to what he lacks in order to achieve his goals
think COMPLEXITY
What is complexity? In the first instance, complexity is a fabric (complexus: that which is woven together) of heterogeneous constituents inseparably associated: poses the paradox of the one and the multiple. Secondly, the complexity is actually the fabric of facts, actions, interactions, feedbacks, determinations, hazards, which constitute
our phenomenal world. But then the complexity presents itself with the disturbing lines of the jumble,
of the inextricable, of the disorder, of the ambiguity, of the uncertainty ... Hence the need, for knowledge, to put order in phenomena by rejecting disorder, to remove the uncertain, that is to say to select the elements of order and of certainty, to purify ambiguity, to clarify, distinguish, hierarchize ... But similar operations, necessary for purposes of intelligibility, they risk making blind if they eliminate the other characters of the complexus; and actually there they have made us blind.
Now complexity has returned to us, in the sciences, along the same path that had expelled it ...
… It emerged that life is not a substance, but a phenomenon of extraordinarily self-eco-organization complex that produces autonomy. From this point on, it is evident that the anthropological-social phenomena do not they will certainly be able to obey less complex principles of intelligibility than those now required for natural phenomena.
We must face the anthropological-social complexity, and no longer dissolve or hide it.
The difficulty of complex thinking consists in having to face the jumble (the infinite game of inter feedbacks), the correlation of phenomena with each other, fog, uncertainty, contradiction. But we can elaborate some of the conceptual tools, some of the principles for this distinction / conjunction adventure that allows for to distinguish without disjoining, to associate without identifying or reducing.
Edgar Morin, Introduction to complex thinking. The tools to face the challenge of complexity (1990),
Sperling & Kupfer, 1993, p. 10-11
But complexity doesn't just include quantities of units and interactions that challenge our computational possibilities;
it also includes uncertainties, uncertainties, random phenomena. Complexity, in a certain sense, always has a dealing with the case.
Complexity therefore coincides with a share of uncertainty, either relative to the limits of our intellect or intrinsic to phenomena. But complexity doesn't come down to uncertainty, it's uncertainty within highly organized systems.
It concerns semi-random systems whose order is inseparable from the hazards that characterize them. Complexity is therefore linked to a certain mix of order and disorder, an intimate mix, unlike order / disorder statistical, in which order (poor and static) reigns at the level of large populations and disorder (poor, as pure indeterminacy) reigns at the level of elementary units.
Edgar Morin, Introduction to complex thinking. The tools to face the challenge of complexity (1990),
Sperling & Kupfer, 1993, p. 32-33
think complexity
And although that man proposed to stop, not to remain passive, but to observe carefully the sun and the stars and orient themselves again and only then follow the path with decision, they did not listen to him.
And there they all continue to wander even today
think about time conditions
In my hermitage in France there is a japonica bush, the Japanese quince.
It usually blooms in spring, but in a mildly warm winter, the buds appeared early. A night came a cold wave and brought the frost with it. The next day, during walking meditation, I noticed that all the buds of the bush were dead; It occurred to me: “On New Year's Eve we won't have enough flowers for."
decorare l'altare del Buddha».
A few weeks later the weather began to warm again. Walking in the garden I saw new buds: the japonica showed another generation of flowers. I asked them: “Are you the same flowers that died of frost, or are you others flowers? ».
The buds answered me: 'Thày, we are not the same and we are not others. When conditions are sufficient there we manifest, when the conditions are not enough we go back to hiding. It's that simple!
This is what the Buddha taught us:
when conditions are sufficient, things manifest themselves;
when conditions are no longer sufficient, things retreat waiting for the right moment to manifest itself again ».
In Thich Nhat Hanh, The Secret of Peace. Transforming fear, knowing freedom, Mondadori 2003, p. 5-6
think about democracy
By democracy I don't mean anything vague like "people's rule" or "majority rule" at all,
but a set of institutions (and among them especially the general elections, that is the right of the people to dismiss the government) that allow public control of the rulers and their dismissal by the governed and that allow the governed to obtain reforms without resorting to violence and even against the will of the rulers.
think democracy history united states of america
We hold the following truths to be [sacred and undeniable] self-evident: that all men they are created equal and independent, which from this creation on grounds of equality derive intrinsic rights inalienable, including the preservation of life, freedom and the pursuit of happiness; that in order to guarantee these rights, governments are instituted among men, obtaining their just powers from the consent of the governed; that every qua) once any form of government tends to destroy these ends, it is the right of the people to modify or abolish it,
to establish a new government, which is founded on principles and which has its own powers ordered to appear more suitable for achieving safety and happiness
think about addictions
Drug addicts are neither delinquents who can be re-educated with work nor sick people who can be cured
with magical products.
They are human beings who have a particular relationship with drugs, as others have it with alcohol, with tobacco or 6with tranquilizers.
For some time now, the addicts no longer form a well-defined marginal area: they are among us, sometimes they are indeed good integrated. We meet them every day. Drug addiction is mobile, plastic, resists adapting wonderfully to all situations, all repressions, because it arises from a need, a lack, a challenge, one feverish search for something else - all sources that persist and will always persist.
Every society generates its own drug addicts - addicted to heroin, alcohol or tranquilizers. When gives as supreme idol the golden calf and when the straight path takes the form of a toll highway, the deviants they flee and proliferate in the countryside.
think reverie elements
In the flame, time itself begins to watch.
Yes, whoever watches before the flame no longer reads. Think about life. Think about death.
The flame is precarious and wavering.
This light only takes a breath to destroy it, a spark to rekindle it.
think philosophical exercises
"Observing the dust in a ray of sunshine helps us to see the invisible"
An exercise for 2003
Duration: from fifteen to thirty minutes
Material: a room, a ray of light
Effect: reassuring
A somewhat dark room. Taxes ajar. Through them a ray of light. Bright, scorching sun, oblique rays
of sunrise or sunset. Countless sparkles stand out in the light that passes through the shadow. It is certainly one of the
most exciting and most magical spectacles that men can contemplate.
Thousands of tiny splinters that hold and reflect the luminosity twirl, turn, pass and pass.
Dots, sticks, microscopic feathers, tiny bows, tiny aerial, light, dancing things cross the light
in a sublime, serious and joyful way, terribly busy, agitated by vortices and itineraries that are impossible to follow.
Fragments of trajectories, pure flashes of life.
What is most striking about this sparkle miracle is the density. Forget the memories of childhood, the games of a
weather, the country houses, the smell of the closets if that is the case. Don't cling to these amazing specks. The
the boundary between light and darkness is suddenly so rigid, sharp and direct that it seems almost possible to touch it
with hand. The swarm of particles appears and disappears on the other side of the barrier. And this is where it is possible to dream.
There are few simple experiences that give the sensation of an invisible world so intensely
suddenly unveiled. In the ray of light it appears as a different piece of space, inserted in ours, a
universe on the other side, on the other side of the globe, on the other side, suddenly made visible as if by forced entry.
What would the world be like if we saw dust sparkle all the time, everywhere and always? There is not
continuously, everywhere and always an invisible and at the same time present layer? A layer that is possible reach, a space wedged in what we know?
What if it was just a question of knowing how to close the shutters properly?
think ethics
Here lies the decisive point. We must clearly realize that any ethically oriented action can fluctuate
between two radically different and irreconcilably opposite maxims: that is, it can be oriented according to the "ethics of conviction "(gesinnungsethisch) or according to the" ethics of responsibility "(verantwortungs-ethisch).
Not that the ethics of belief coincide with the lack of responsibility and the ethics of responsibility with the
lack of conviction. This is certainly not the case.
But there is an unbridgeable difference between acting according to the maxim of the ethics of belief, which - in terms religious - sounds: "The Christian works as just and puts the outcome in the hands of God", and to act according to the maxim ethics of responsibility, according to which one must answer for the (foreseeable) consequences of one's own
actions.
think ethics
Who wants to try to "scientifically refute" the ethics of the Sermon on the Mount, or, for example, the maxim:
"do not resist evil", or the image of turning the other cheek?
Yet it is clear that, from the worldly point of view, an ethic of the lack of dignity is preached: one must choose between religious dignity, which is the foundation of this ethics, and manly dignity, which preaches something quite different:
"You must resist evil, otherwise you too are responsible if it prevails."
It depends on one's attitude towards the ultimate goal that one is the devil and the other the god, and it is up to the individual to decide which is for him the god and which the devil. And so it happens for all the systems of life. [...] But the fate of ours civilization is precisely this, that today we have become again and more clearly aware of what a millennium of orientation - which is assumed or affirmed exclusively - towards the grandiose pathos of Christian ethics he had concealed from our eyes.
think families marriage
The confrontation that two partners carry on throughout their life, the bond of a man with a woman until death, it could be a special way in the search for one's soul, a special form of individuation. One of the distinctive features of this path of salvation is the ineluctability: just as the anchorite cannot escape from himself, thus neither spouse can escape the partner. It is this impossibility of escape, partly exhilarating and partly
tormentosa, which constitutes the specificity of this path.
In Adolf Guggenbuhl - Craig, Marriage, dead or alive, Moretti & Vitali, 2000, p. 61
think TRAINING CONCEPTS
Concepts are the way through which the human mind simplifies the external world
think about the future
If Cassandra had been believed, Troy would not have fallen
think ideas
"They fight for the idea, not having any"
think ideologies
I believe that the essence of fanaticism lies in the desire to force others to change.
That common inclination to make your neighbor better, educate your spouse, program your child, straighten up brother, rather than letting them live
think individual ethical culture
The starry sky above me, the moral law in me.
think me and others
Selfishness does not consist in living as we please but in expecting others to live as we please.
think ITALIANS CIVIC CULTURE MICROMEGALOMANS
... many other preachers who occupy the video, all the angry and pissed off, those who always feel in the
right and true, heterodirect and video addicts, because they suffer if they do not appear on television.
I would quote a definition by Carmelo Bene: "micromegalomaniacs", that is, characters who are convinced that they are always great messages to be addressed to humanity ... (from an interview with Goffredo Fofi)
think method
The method can only be constituted in research.
Here we must accept to walk without a path,
to trace the path in the path.
think means and ends
Conviction more deeply rooted every day
that no less than the initiatives
the control that the initiative is implemented counts,
that means and ends coincide perfectly
and that we can speak of wanting an end
only when they know how to prepare
with accuracy, care, meticulousness
adequate, sufficient and necessary means.
think means and ends
Maintaining the relationship between the means and the end is always the concern of those who do not want to expose themselves to the risk of seeing it
dialectic of interests overturning the house of cards created by the dialectic of feelings.
think opinions
Only those who have not studied anything can have convictions
Cioran Emil
think opinions
... How many different ways do we judge things? How many times do we change our minds?
What I believe today and what I believe, I retain and believe it with all my conviction; all my tools and
all my devices support this opinion and give me as much guarantee as they can. "I could not
embrace any truth or hold it with greater strength than this. To it I have given myself whole, I have given myself really; but it didn't happen to me, not once, but a hundred, but a thousand, and every day, that I hugged someone other thing with these same tools, in this same way, and then having judged it "false?"
At least one must become wise at one's own expense.
If I have often found myself betrayed for this reason, if my touchstone usually turns out to be false and my
inaccurate and unfair balance, how can I be sure this time more than the others? This is not nonsense
let myself be deceived many times by the same guide? Although luck moves us five hundred times of place and not let us continually empty and fill, like a vase, our belief of always different opinions, the
present and the last one is always the certain and infallible one. For it one must abandon goods, honor, life and health and everything ... I who spy on myself more closely, who have my eyes incessantly fixed on myself, like someone who doesn't have much to
do elsewhere ... I would hardly dare to say how much vanity and weakness I find in myself. My foot is so unstable and unsafe,
I find it so easy to collapse and so ready to falter, and my vision so unregulated, that fasting I feel anything but than after the meal; if my health laughs at me and the serenity of a beautiful day, here I am lovable; if I have a callus that makes me hurt the light, here I am frowning, angry and intractable. A horse's gait itself seems rough to me now
sweet, and the same road in this shorter moment, longer once more, and the same form now longer, now less pleasant. Now I feel like doing everything, now nothing; what pleases me right now, sometimes it will be painful. A thousand disordered and random impulses are produced in me. Either the melancholy mood takes me, or the angry one; is now sadness predominates in me with its private authority, now cheerfulness.
I saw in such a step the rare graces that will have struck my soul, that this one falls under my eye another pleases me right now, sometimes it will be
painful. A thousand disordered and random impulses are produced in me. Either the melancholy mood takes me, or the angry one; is now sadness predominates in me with its private authority, now cheerfulness. When I pick up some books, if I have
I saw in such a step the rare graces that will have struck my soul, that this one falls under my eye another time, I have a good turn it over and over, I have a good fold and handle it, it is for me an unknown and shapeless mass. In the my own writings do not always find the tone of my first idea; I don't know what I meant, and I harm myself
often trying to correct and give you new meaning, because I lost the first one that was better. I do not do than coming and going: my judgment does not always go forward; sways, wanders here and there ... Many times (how easily I happens to do), having begun for exercise and for fun to support an opinion contrary to mine, the my spirit, applying itself and turning that way, sticks to me so well that I no longer find the reason for my first opinion, and I walk away. I almost let myself be dragged where I lean, however it is, and I let myself be carried by mine
weight.
Everyone would say more or less the same about themselves, if they looked like I do ... In short, there is no existence constant, neither of our being nor of that of objects. And we, and our judgment, and all mortal things go rolling and rolling without rest. Thus nothing certain can be established from one to the other, both the judge and the judged by being in constant change and movement. We have no communication with being,
Since every human nature is always halfway between being born and dying, showing of itself only a dark appearance and a shadow, and an uncertain and weak opinion. And if, by any chance, you stare at your thought for wanting to grasp its being,
it will be neither more nor less than if you wanted to seize the water: for how much more it will tighten and grip what for its own nature drips away everywhere, the more it will lose what it wanted to hold and hold in its hand. Thus, being all things subject to passing from one change to another, reason, seeking a real consistency, finds itself disappointed,
not being able to grasp anything consistent and permanent, since everything either is going to be and is not yet completely, or
begins to die before being born ...
A real consistency, finds itself disappointed,
not being able to grasp anything consistent and permanent, since everything either is going to be and is not yet completely, or
begins to die before being born ...
Think opinions
Opinions are like balls.
Everyone has their own
think organizations
Who is capable of thoughts
also think in between
to contradictions
think words
"I don't understand what you mean by" glory "," said Alice
Humpty Dumpty smiled superiorly:
Of course you don't understand until I explain it to you. I meant that "this is an excellent argument to give you
injustice" "
"But" Gloria "doesn't mean" a very good argument to prove you wrong "" Alice objected
"When I use a word - said Humpty Dumpty in a rather scornful tone -" it has exactly the
meaning that I want to give it. Neither more nor less "
Think politics
Despotism.
One prince, and all the other servants
Think politics
You are not alone in this fate - it must be said.
What is it to do politics, if not to tell your neighbor that he is not alone?
It is my belief that, expressing the problem of politics in the form:
"Who should rule?"
or "Whose will must be decisive?"
Plato produced a lasting confusion in the field of political philosophy. [...]
It is evident that, once the question: "Who should govern?" Has been formulated, answers to this cannot be avoided
genre: "the best" or "the wisest" or "the born ruler" ...
But such an answer, however convincing it may seem - in fact, who could argue the government of
"worst" or "greatest fool" or "born slave"? - is, as I will try to demonstrate, absolutely
sterile.[…]
But this leads us to a new approach to the problem of politics, because it forces us to replace the old
question Who should govern the new question
How can we organize political institutions to prevent bad or incompetent rulers
do too much damage? [...]
Think POLICY
If all goes well there is something for everyone.
If it goes wrong there is none for anyone.
the politician thinks of the next elections, the statesman of the next generations
Think about politics democracies
democracy is "like an old bus that everyone can take. to go somewhere, maybe without it
pay the ticket. He is undemanding, he lets it go, he lets himself be mistreated.
It is a regime that patiently endures violations, degradation, malice, rudeness, vulgarity. In fact it does not pretend to
changing human nature adapts to coexist with undemocratic principles and impulses, indeed it makes them prosper. In this
sense is tolerant and not only in the domain of opinions ".
Think political extremists
In ten years you will all be notaries
Think political justice
"Resist, resist, resist as on an indispensable line of the Piave ...
against the accusations of partiality addressed to the Judiciary ...
against the recurrent demonizations of this or that magistrate
against those who have removed the escort from the public prosecutors who investigate the head of government ...
against sabotage of certain processes ... "
Think about social policies
The only certainty in the exploration of the economic future is that made explicit by Keynes: "We are in the long term
all dead"
-No meals are free
-the law, in its majestic equanimity, forbids both the rich and the poor from sleeping under bridges
-Where we can then turn to to find greater security in an environment as hostile as that of modern global economy?
The unlikely starting point for an answer is "Going bear hunting", one of our children's books
favorites, in which a family sets out in search of a bear, only to find a series of obstacles: deep mud,
a cold river, a dark forest, a terrible storm.
Upon seeing each of these obstacles, the family sings: “We can't get over it. We can't go through it
under. We will have to go through it ”.
This is the challenge most of us face in the precarious economy from which today depends on our salary.
We must push ourselves to move forward, without being sure of what we will find in front of us, but knowing that not we have alternatives.
Nothing is more unfair
than making equal parts
between unequal
think about social policies
there is no better investment for any community than to put milk in babies
The question we must ask ourselves at this point is. because services have grown and continue to grow so high.
To answer, we need to analyze this very complex sector of the economy, examining the various types of services
separately:
a) Business services, such as marketing, accounting, design, engineering.
These first originated within companies, now they are contracted by companies externally, and this explains
the great growth of this type of services (which in OECD countries, for example, has doubled over the last few thirty years) This category includes financial, insurance and real estate services, which offer non-consulting
only to the business world, but also to society in general.
b) Product distribution services, both tangible and intangible such as knowledge and information. They include trade and communication services (mainly female employment) and transport (mainly male). These services typically account for 20% of all employment in OECD and EU countries. In the
USA, on the other hand, the percentage is higher, reaching around 32%, a consequence of a consumerist orientation greater and more developed trade.
e) Personal services including restaurants, laundries, hairdressers, housekeeping and housekeeping services. I'm gender, services that require a low qualification, and which until recently were mainly carried out in home.
The integration of women into the labor market has considerably increased the demand for this type of
services. In the US it has been calculated that for every woman who enters the job market, a demand is created that it produces three new jobs precisely in the field of personal services. Therefore one of the reasons that leads to increasing the integration of women in the labor market is given by the fact that this increases the number of jobs. As they say in the US "Working women create job" (women who work create jobs).
Think about population
The number of eaters exceeds that of those eaten
Think about quality
Quality ... We know what it is, yet we don't know.
This is contradictory. Some things are better than others, that is, they have more Quality. But when you try to say in what Quality consists of abstracting from the things that possess it, paff, words escape you. But if nobody knows
-what it is, for practical purposes it doesn't exist at all.
-Instead it exists and how. What else are the votes based on, if not? Why would people pay a fortune for certain things, and throw more in the trash? Obviously some are better than others ... But what does "better "?…
enters the job market, a demand is created that
it produces three new jobs precisely in the field of personal services. Therefore one of the reasons that leads to increasing the integration of women in the labor market is given by the fact that this increases the number of jobs. As they say in the US "Working women create job" (women who work create jobs).
Think about population
The number of eaters exceeds that of those eaten
Think about quality
Quality ... We know what it is, yet we don't know.
This is contradictory. Some things are better than others, that is, they have more Quality. But when you try to say in what
what Quality consists of abstracting from the things that possess it, paff, words escape you. But if nobody knows
what it is, for practical purposes it doesn't exist at all.
Instead it exists and how. What else are the votes based on, if not? Why would people pay a fortune for certain
things, and throw more in the trash? Obviously some are better than others ... But what does "
better "?…
Think about religions
The Koran, this bad book, was enough to found a world religion, to satisfy the metaphysical need
of millions and millions of men, to define the foundation of their morals - and a considerable contempt for death, but
also to exalt them by involving them in bloody wars and in the most extensive conquests.
In the Koran we find the most squalid and poorest form of theism ...
In this work, I have not been able to discover even a thought with value
"But that you, as a Muslim, ignore that that symbol means forgiveness without retaliation, love without reward, to be lifted up in defeat.
And that all this, then, has been betrayed billions of times by Christianity ... billions of times. So much so that the last pope asks for forgiveness.
But that you do not say all this as a Muslim, as a Muslim brother, this will breathe the worst trumpets of
this country.
To those who go to war with fifes and waving flags.
Not with a crying heart.
And this, believe me, is a tragedy "
From the TV show 1 - "Porta a porta", November 5, 2001
Massimo Cacciari's response to the president of the Muslim Union of Italy, who had stated:
"A child looking at the crucifix can be said to represent the corpse of a naked man, affixed to a
piece of wood used by the Romans to punish the worst criminals of the time. Regardless of how shocking it looks
he can have the cross for those who are not Christians, it is not always pleasant to see a corpse in miniature "..." The cross
symbol of love! No ! The cross is the symbol of a suicide and a deicide! "
Think science
All exact sciences are dominated by approximation
think about problem situations
PROBLEMS PROBLEM SITUATION P. 18
"The most fruitful, perhaps, of the distinctions on which the sociological imagination works is that which contrasts them
"personal environmental difficulties" and "public problems of social structure". This distinction is a tool
characteristic of every classical work of social science.
The "troubles" occur in the context of the character of the individual and his immediate relationship with the
next one; they are connected with his self and with those circumscribed areas of social life of which he is directly and personally aware. The definition and resolution of difficulties belongs to the individual as an entity biological and its immediate environment, that is, the social framework that opens directly to his personal experience and, within certain limits, its voluntary activity. Difficulties are personal matters, they consist of feeling by the individual that his cherished values are threatened.
Issues instead refer to issues that transcend the individual's particular environment and boundaries
of his inner life. They refer to the organization of many individual environments in the institutions of a society
historical as a complex, in which these different individual environments overlap and interpenetrate, forming the larger structure of social and historical life. A problem is public matter, a group of individuals feel that one of his favorite values is threatened.
Wright Mills, The Sociological Imagination
Think about sports
Football is popular because stupidity is popular
Think about theory and practice
Those who fall in love with practice without science are like the helmsman who enters a ship without a helmsman or compass, which is never certain where you are going.
Practice must always be built on good theory
Think VALUES
Those who live in the "world" cannot experience in themselves anything other than the struggle between a multitude of values.
He must choose which of these gods he wants or must serve
Thought
For a thought to change the world, the life of the man who expresses it must first change.
That changes in example
Albert Camus, Notebooks
───────────────────
Poetry signals as an indicator of individualization, there is a desire to express themselves on the part of people :Haiku
PLEASURES
"Every pleasure has its climax when it is about to end."
Lucio Anneo Seneca
PAINTING
"Hopper's paintings are brief isolated moments of description that suggest the tone of what will follow them just as they bring to the fore the tone of what preceded them. The tone but not the content. the implications but not the signs evident. they are saturated with suggestions. the more theatrical they are, similar to staging, the more they push us to imagine what it will happen later "
Mark Strand, Edward Hopper, A poet reads a painter (1994), Donzelli editore, 2001, p. 33
POETRY
There is something miraculous in seeing how poetic words (the most "gratuitous" things, in the sense of subtracted from market rules) may instead meet attentive minds and hearts.
Last Sunday riotta, in his very interesting transmission of presentation of the books, traced these data:
2000 poetry prizes, 5000 poetry books a year (10% of turnover) 43 million poems disseminated on the internet.
I interpret these signals as an indicator of individualization, there is a desire to express themselves on the part of people.
And in this individualization (not individualism: but a desire for subjectivity) I see your malaise for politics.
The more one is identified the more difficult it is to find synthesis in current political cultures.
I am a simpler person than a poet: I am a simple living person who places himself in a different way on various planes of inter-human communication.
One thing is me as an individual. One thing is me as a member of a culture. One thing is me as a member of a company. I make these contexts interact and I don't pretend that the logic of one is the same as that of the other.
Poetry is a picture of life taken with words.
It is the meticulous observation of reality, the details of one's own life and those of others, filtered, interpreted by our eyes, our words, our sensitivity.
Andrea from http://nonsequitur.splinder.com/
POETRY haiku
Haiku
Japanese poem consisting of three lines (it would be improper to say consisting of three lines) of 5, 7, 5 syllables (total 17: notable for numerology); it has nature as its object and contains a word that evokes a season.
Composing haiku is a Zen art. As Roland Barthes explained, haiku give rise to a "vision without comments ", reproduce" the gesture of the child who shows anything with his finger saying only "that!"
...
Giuseppe Ungaretti was among the first to know haiku in Paris; he called them Haikai, as the French still do:
properly Haikai was an ancient form of haiku, with slightly different rules but with the same criterion of brevity.
...
Modern haiku can be inspired by trying to reduce already short poems to exact modules of 5, 7, 5 syllables. For example
starting from those verses that say "balustrade breeze / to support tonight / my melancholy" can get:
"balustrade / a breeze for my / melancholy"
POETRY VALUE
Value
I value every form of life, snow, strawberry, fly.
I value the mineral kingdom, the assembly of the stars.
I consider wine as a value while the meal lasts, an involuntary smile, the tiredness of those who have not spared, two old people who love each other.
I consider value what tomorrow will no longer be worth anything and what today is still worth little.
I value all wounds.
I consider it worth saving water, repairing a pair of shoes, keeping quiet in time, rushing to a cry, asking
allowed before sitting down, feel gratitude without remembering what.
I consider it valuable to know in a room where the north is, what is the name of the wind that is drying the laundry.
I consider the journey of the vagabond worth, the cloister of the nun,the patience of the condemned, whatever fault it is.
I consider the use of the verb to love and the hypothesis that a creator exists.
Many of these values I have not known.
POLICY
It is a clash that marks an era, because it closes the first phase of Berlusconi's fifteen years of power
contrasted but balanced and opens another, which has the decisive imprint of a constitutional showdown, however arrive at what Max Weber calls the "institutionalization of the charism" and the breaking of republican balances:
with the threat of some kind of popular plebiscite to force the existing system, draw a Constitution on
measure of the Premier, and finally give birth to a new government, as the source and result of this conception technically Bonapartist, albeit in the Italian style.
A case of love and desperation between parents and daughter who tried to dissolve into legality after a torment of 17 years, was transformed yesterday by Silvio Berlusconi into an unprecedented institutional conflict between the government and the Quirinale, with the Head of State who did not sign the government's emergency decree on the Englaro case, after having in vain invited the Premier to reflect on its unconstitutionality, and with Berlusconi who contested the prerogatives of the President of the Republic, announcing the will to govern by decree law without the control of the Quirinale
The government will assume legislative power through decree laws, the only judge of which will be admissible, with the Chambers called to an automatic majority ratification and the Head of State forced to a blind signature of mechanics.
It is a Bonapartist project, with the Premier asking for full powers in the name of the emotional and charismatic bond with its own political community, it is the direct representative of the nation and claims the subordination of all power to the executive.
Yesterday's date opens a new phase in the life of the country, a Third Republic based on a new geography of power, a new constitutional legitimacy, a new concept of sovereignty, transferred from the people to the leader.
The Bonapartist turning point of EZIO MAURO
in La Repubblica 7 February 2009
![A decorated donkey is NONE of your business. Let people live !!!!RELATIONS RELATIONS You can spit on yourself without opening your mouth. by Stanisław Jerzy Lec, Disheveled thoughts DEFEAT Now that I can invade your side of the bed I discover the small space here between the bedside table and the wall, of which I didn't know - there you did an installation similar to a survival kit pens, glasses, files, novels, magazines tubes of mild medicaments and ointments a box decorated with nothing inside. I lift that nothing and stare at it. Nothing has ever seemed so splendid to me. Afraid of leaving a smear and ruining it I immediately put it back in and closed the lid. Jamie Mckendrick RELATIONS "Anything that irritates us about others can lead us to understand ourselves." Carl Gustav Jung DISTURBING RELATIONS He brushed his teeth as if he couldn't do anything else. He left his toothpick by the side of the plate to go back to teasing them as soon as he finished chewing. Hours and hours, top to bottom, right to left, left to right, front to back, back to front. By lifting the upper lip, like a rabbit, showing - one after the other - yellowish incisors; lowering the lower lip up to the corroded gum; until it bled, just a little. I turned his toothpick into a bayonet, sticking it up to the knuckles. Max Aub, Exemplary crimes, Sellerio publisher, 1981, p. 14-15 RELIGIONS The Passion seems to belong to the cinematographic transpositions of every faith, like the sermons on tape or via the internet fundamentalists belong to each religious community. Marking the definitive affirmation of the era of globalization fundamentalist. After all, during the months of making the film in the Cinecittà factories, Gibson wanted that every day a mass was celebrated for those who were busy on the set. Not just any mass, but according to the rite Tridentine, from the Council of Trent, also known as the Mass of St. Pius V, officiated by two French priests: Jean Charles- Roux, of the Rosminian congregation and Michel Debourges of the Institute of Christ the King of Gricigliano, Florence, near to the positions of the Fraternity of Saint Pius X, the traditionalist grouping founded by Monsignor Lefebvre. And what it is the "figure" of the religious sentiment in which the actor and director was brought up is quite evident. His father, Hutton Gibson, has long been linked to Catholic traditionalists, but, as one of the spokesmen of the Fraternity explained, Abbot Alain Lorans has chosen in recent years to separate from them, judging them "too liberal and too modern". Hutton Gibson then approached the so-called "sedevacantists", that fringe of ultra-Catholicism that does not recognizes the post-conciliar Popes. With the proceeds from his blockbusters, Mel Gibson built a own expense in Malibu, California, a church for these very special members. But Hutton Gibson, 85, he seems to have very clear ideas on other topics as well. A few days after The Passion was released in the United States, wanting to respond in his own way to the accusation of anti-Semitism made against the film by various organizations and personalities of the Jewish community, he saw fit to explain how for him "the Holocaust is an invention". But that The Passion represents something more than the poisoned fruit of a far-right culture is equally true evident. As Henri Tincq explained in Le Monde, "Gibson's film reveals the frontier that separates the two sides current of Christianity. On the one hand, a Christian faith that rests on reason, an intellectualized faith by centuries of scholasticism, from the critical approach of the texts admitted by the Lutheran tradition as by the Second Vatican Council. On the other hand, a Christianity founded on emotion, on magic-religious realism, on "evangelical" fundamentalism and on a morbid piety ». "It is this second current - concludes the religion specialist of the Parisian newspaper - which today has the wind in its sails - in the United States as in the poor megacities of the Third World - and which, through success of Gibson's film shows its capacity for expansion ». RELIGIONS Buddhism Spiritual discipline founded by Buddha, who lived in north-east India. between 6th and 5th sec. BC In the following centuries the assumed the characteristics of philosophical doctrine and atheistic religion, spreading throughout most of the subcontinent and in large areas of East Asia. The it appears as a speculative research aimed at finding the solution of the problem of the eternal dying and rebirth of man, in the cycle of existences, posed by Indian thought. The Buddha said of the little one vehicle (Hīnayāna), essentially monastic in character and closer to the doctrine of the early times, is still popular today in Ceylon and Southeast Asia. The B. of the great vehicle (Mahāyāna), which gives great importance to compassion and bodhisattva worship, is the most widespread. http://www.treccani.it/Portale/elements/categoriesItems.jsp?pathFile=/BancaDati/Encyclopedia_Universale_3_Volumi /VOL01/UNIVERSAL_ENCYCLOPEDIA_3_VOLUMI_VOL1_008304.xml RELIGIONS CULTURES ISLAM Bernard Lewis, a Princeton Arabist who played such a part in this concept of Islam chosen by Bush he thinks that “a new movement in Islam has emerged thanks to a political and economic combination. It is a danger reminiscent of Nazism. Germany had made a great contribution to civilization and Nazism was a monstrosity German. Today we see a similar perversion in Islam. It is a threat to the whole world ”. Although the contribution active of the West is somewhat limited (“true changes can only be achieved by Muslims "), the great scholar warns:" We have only one choice: let us free them or they will destroy us ". RELIGIONS GOD Of him after Auschwitz Two things sometimes I imagine him that exists and sleep out of time while we we invoke him from inside Alberto Vigevani RELIGIONS DISENCHANT MAX WEBER However the elections end, the affirmation of the two leaders has already a great psychological significance compared to some commonplaces very widespread in the interpretations circulating about our time. A century ago, the 900 seemed to usher in the era of "disenchantment" (as sociologist Max Weber called it), that of the end of beliefs religious (already announced in Friedrich Nietzsche's theory of the "death of God") and of man's retreat in the universe of things, bodies and money. In short, from a materialist point of view. As we can see, it did not go like this: a century later, in the largest and most powerful Western country, the candidates for the presidency discuss precisely which of them is more reliable as sent "on a mission on behalf of God", such as the hugely popular Blues Brothers said of themselves. On the other hand, this is accompanied by a renewed passion for themes of religious affiliation all over the world, a way of feeling that has already strongly contributed to the dissolution of the Soviet Union, in the 1990s http://claudiorise.blogsome.com/2008/01/07/p346/ RELIGIONS LAITY When men talk without understanding each other and think they are saying one thing using a word that indicates an opposite, misunderstandings arise, sometimes dramatic to the point of violence. In the painful own goal in which the uproar against was resolved the Pope's invitation to the University of Rome the most tacky element was, for the umpteenth time, the incorrect, distorted use and overturned the term "layman", which can justify yet another [...] attempt to clarify its meaning. Secular does not mean at all, as is ignorantly repeated, the opposite of believer (or Catholic) and does not indicate itself, neither a believer nor an atheist nor an agnostic. Secularism is not a philosophical content, but a mindset; is essentially the ability to distinguish what is rationally demonstrable from what is instead the object of faith, a regardless of adherence to this faith or not; to distinguish the spheres and areas of the different competences, first of all place those of the Church and those of the State. Secularism is not identified with any creed, with any philosophy or ideology, but is the attitude to articulate one's own thought (atheist, religious, idealist, Marxist) according to logical principles that cannot be conditioned, in consistency of their proceeding, from no faith, from no pathos of the heart, because in this case one falls into a mess, always obscurantist. Culture - even Catholic - if such is always secular, as well as logic. Thomas or an atheist thinker - he cannot fail to rely on criteria of rationality and the demonstration of a the theorem, even if made by a Saint of the Church, must obey the laws of mathematics and not the catechism. A religious vision can move the soul to create a more just society, but the layman knows that it certainly cannot immediately translate into articles of law, as the aberrant fundamentalists of all kinds want. Secular is who he knows the relationship but above all the difference between the fifth commandment, which orders not to kill, and the article of the criminal code that punishes murder. Lay - Norberto Bobbio said, perhaps the greatest of the laity. Italians - are those who are passionate about their "warm values" (love, friendship, poetry, faith, generous political project) but defends the "cold values" (the law, democracy, the rules of the political game) which alone allow everyone to cultivate own warm values. Another great layman was Arturo Carlo Jemolo, master of law and freedom, fervent Catholic and very religious, a staunch defender of the distinction between church and state and a tough opponent of the unacceptable public funding for private schools - Catholic, Jewish, Islamic or tomorrow maybe racist if some parents they will pretend to educate their children in this delusional creed. Secularism means tolerance, doubt also addressed to one's own certainties, the ability to strongly believe in certain values knowing that there are others, also respectable; not to confuse thought and authentic feeling with fanatical conviction and with visceral emotional reactions; to laugh and smile even at what you love and continue to love; to be free from idolatry and desecration, both servile and forced. Intolerant fundamentalism can be clerical (as it has been so many times, even with ferocious violence, over the centuries and continues sometimes, even if more mildly, to be so) or partisanally secular, equally anti-secular. [Article published in Corriere della Sera of 20 January 2008.] RELIGIONS BIRTH ... they found Mary and Joseph and the baby lying in the manger. That's all. This ten-word nativity scene is by the evangelist Luke who not even saw it, just as his did not master Paolo di Tarso: only those nocturnal shepherds pulverized into thin air. Three names, one tool. Let's do it too us so small and true the crib. Let's read and reread these ten words - how to bend over a diamond up to cloud it with your breath. They are all our Christmas: a doctor from Antioch wrote them, without his pen he trembled with the temptation to say more. Do you want to leave too ?, in Luigi Santucci, Mondadori, 1969, p. 33](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuJb_-NWzyhLY73gsuIEb-InAqOSjefOjbXsToIg2Sq1QHgmci3Q9ICQHDybfPxaiJC74NDjgO4NbXWAliMWKXLn1wRsHdID511o0Om1QIPvTnwVyYRaHLhWuLRHWQGp1FFm3REfRgnBw/w320-h254/il_340x270.2817754390_6d5j.jpg "𝐴 𝐷𝐸𝐶𝑂𝑅𝐴𝑇𝐸𝐷 𝐷𝑂𝑁𝐾𝐸𝑌 𝐼𝑆 𝑁𝑂𝑁𝐸 𝑂𝐹 𝑌𝑂𝑈𝑅 𝐵𝑈𝑆𝐼𝑁𝐸𝑆𝑆. 𝐿𝐸𝑇 𝑃𝐸𝑂𝑃𝐿𝐸 𝐿𝐼𝑉𝐸!!!!")
![A decorated donkey is NONE of your business. Let people live !!!!RELATIONS RELATIONS You can spit on yourself without opening your mouth. by Stanisław Jerzy Lec, Disheveled thoughts DEFEAT Now that I can invade your side of the bed I discover the small space here between the bedside table and the wall, of which I didn't know - there you did an installation similar to a survival kit pens, glasses, files, novels, magazines tubes of mild medicaments and ointments a box decorated with nothing inside. I lift that nothing and stare at it. Nothing has ever seemed so splendid to me. Afraid of leaving a smear and ruining it I immediately put it back in and closed the lid. Jamie Mckendrick RELATIONS "Anything that irritates us about others can lead us to understand ourselves." Carl Gustav Jung DISTURBING RELATIONS He brushed his teeth as if he couldn't do anything else. He left his toothpick by the side of the plate to go back to teasing them as soon as he finished chewing. Hours and hours, top to bottom, right to left, left to right, front to back, back to front. By lifting the upper lip, like a rabbit, showing - one after the other - yellowish incisors; lowering the lower lip up to the corroded gum; until it bled, just a little. I turned his toothpick into a bayonet, sticking it up to the knuckles. Max Aub, Exemplary crimes, Sellerio publisher, 1981, p. 14-15 RELIGIONS The Passion seems to belong to the cinematographic transpositions of every faith, like the sermons on tape or via the internet fundamentalists belong to each religious community. Marking the definitive affirmation of the era of globalization fundamentalist. After all, during the months of making the film in the Cinecittà factories, Gibson wanted that every day a mass was celebrated for those who were busy on the set. Not just any mass, but according to the rite Tridentine, from the Council of Trent, also known as the Mass of St. Pius V, officiated by two French priests: Jean Charles- Roux, of the Rosminian congregation and Michel Debourges of the Institute of Christ the King of Gricigliano, Florence, near to the positions of the Fraternity of Saint Pius X, the traditionalist grouping founded by Monsignor Lefebvre. And what it is the "figure" of the religious sentiment in which the actor and director was brought up is quite evident. His father, Hutton Gibson, has long been linked to Catholic traditionalists, but, as one of the spokesmen of the Fraternity explained, Abbot Alain Lorans has chosen in recent years to separate from them, judging them "too liberal and too modern". Hutton Gibson then approached the so-called "sedevacantists", that fringe of ultra-Catholicism that does not recognizes the post-conciliar Popes. With the proceeds from his blockbusters, Mel Gibson built a own expense in Malibu, California, a church for these very special members. But Hutton Gibson, 85, he seems to have very clear ideas on other topics as well. A few days after The Passion was released in the United States, wanting to respond in his own way to the accusation of anti-Semitism made against the film by various organizations and personalities of the Jewish community, he saw fit to explain how for him "the Holocaust is an invention". But that The Passion represents something more than the poisoned fruit of a far-right culture is equally true evident. As Henri Tincq explained in Le Monde, "Gibson's film reveals the frontier that separates the two sides current of Christianity. On the one hand, a Christian faith that rests on reason, an intellectualized faith by centuries of scholasticism, from the critical approach of the texts admitted by the Lutheran tradition as by the Second Vatican Council. On the other hand, a Christianity founded on emotion, on magic-religious realism, on "evangelical" fundamentalism and on a morbid piety ». "It is this second current - concludes the religion specialist of the Parisian newspaper - which today has the wind in its sails - in the United States as in the poor megacities of the Third World - and which, through success of Gibson's film shows its capacity for expansion ». RELIGIONS Buddhism Spiritual discipline founded by Buddha, who lived in north-east India. between 6th and 5th sec. BC In the following centuries the assumed the characteristics of philosophical doctrine and atheistic religion, spreading throughout most of the subcontinent and in large areas of East Asia. The it appears as a speculative research aimed at finding the solution of the problem of the eternal dying and rebirth of man, in the cycle of existences, posed by Indian thought. The Buddha said of the little one vehicle (Hīnayāna), essentially monastic in character and closer to the doctrine of the early times, is still popular today in Ceylon and Southeast Asia. The B. of the great vehicle (Mahāyāna), which gives great importance to compassion and bodhisattva worship, is the most widespread. http://www.treccani.it/Portale/elements/categoriesItems.jsp?pathFile=/BancaDati/Encyclopedia_Universale_3_Volumi /VOL01/UNIVERSAL_ENCYCLOPEDIA_3_VOLUMI_VOL1_008304.xml RELIGIONS CULTURES ISLAM Bernard Lewis, a Princeton Arabist who played such a part in this concept of Islam chosen by Bush he thinks that “a new movement in Islam has emerged thanks to a political and economic combination. It is a danger reminiscent of Nazism. Germany had made a great contribution to civilization and Nazism was a monstrosity German. Today we see a similar perversion in Islam. It is a threat to the whole world ”. Although the contribution active of the West is somewhat limited (“true changes can only be achieved by Muslims "), the great scholar warns:" We have only one choice: let us free them or they will destroy us ". RELIGIONS GOD Of him after Auschwitz Two things sometimes I imagine him that exists and sleep out of time while we we invoke him from inside Alberto Vigevani RELIGIONS DISENCHANT MAX WEBER However the elections end, the affirmation of the two leaders has already a great psychological significance compared to some commonplaces very widespread in the interpretations circulating about our time. A century ago, the 900 seemed to usher in the era of "disenchantment" (as sociologist Max Weber called it), that of the end of beliefs religious (already announced in Friedrich Nietzsche's theory of the "death of God") and of man's retreat in the universe of things, bodies and money. In short, from a materialist point of view. As we can see, it did not go like this: a century later, in the largest and most powerful Western country, the candidates for the presidency discuss precisely which of them is more reliable as sent "on a mission on behalf of God", such as the hugely popular Blues Brothers said of themselves. On the other hand, this is accompanied by a renewed passion for themes of religious affiliation all over the world, a way of feeling that has already strongly contributed to the dissolution of the Soviet Union, in the 1990s http://claudiorise.blogsome.com/2008/01/07/p346/ RELIGIONS LAITY When men talk without understanding each other and think they are saying one thing using a word that indicates an opposite, misunderstandings arise, sometimes dramatic to the point of violence. In the painful own goal in which the uproar against was resolved the Pope's invitation to the University of Rome the most tacky element was, for the umpteenth time, the incorrect, distorted use and overturned the term "layman", which can justify yet another [...] attempt to clarify its meaning. Secular does not mean at all, as is ignorantly repeated, the opposite of believer (or Catholic) and does not indicate itself, neither a believer nor an atheist nor an agnostic. Secularism is not a philosophical content, but a mindset; is essentially the ability to distinguish what is rationally demonstrable from what is instead the object of faith, a regardless of adherence to this faith or not; to distinguish the spheres and areas of the different competences, first of all place those of the Church and those of the State. Secularism is not identified with any creed, with any philosophy or ideology, but is the attitude to articulate one's own thought (atheist, religious, idealist, Marxist) according to logical principles that cannot be conditioned, in consistency of their proceeding, from no faith, from no pathos of the heart, because in this case one falls into a mess, always obscurantist. Culture - even Catholic - if such is always secular, as well as logic. Thomas or an atheist thinker - he cannot fail to rely on criteria of rationality and the demonstration of a the theorem, even if made by a Saint of the Church, must obey the laws of mathematics and not the catechism. A religious vision can move the soul to create a more just society, but the layman knows that it certainly cannot immediately translate into articles of law, as the aberrant fundamentalists of all kinds want. Secular is who he knows the relationship but above all the difference between the fifth commandment, which orders not to kill, and the article of the criminal code that punishes murder. Lay - Norberto Bobbio said, perhaps the greatest of the laity. Italians - are those who are passionate about their "warm values" (love, friendship, poetry, faith, generous political project) but defends the "cold values" (the law, democracy, the rules of the political game) which alone allow everyone to cultivate own warm values. Another great layman was Arturo Carlo Jemolo, master of law and freedom, fervent Catholic and very religious, a staunch defender of the distinction between church and state and a tough opponent of the unacceptable public funding for private schools - Catholic, Jewish, Islamic or tomorrow maybe racist if some parents they will pretend to educate their children in this delusional creed. Secularism means tolerance, doubt also addressed to one's own certainties, the ability to strongly believe in certain values knowing that there are others, also respectable; not to confuse thought and authentic feeling with fanatical conviction and with visceral emotional reactions; to laugh and smile even at what you love and continue to love; to be free from idolatry and desecration, both servile and forced. Intolerant fundamentalism can be clerical (as it has been so many times, even with ferocious violence, over the centuries and continues sometimes, even if more mildly, to be so) or partisanally secular, equally anti-secular. [Article published in Corriere della Sera of 20 January 2008.] RELIGIONS BIRTH ... they found Mary and Joseph and the baby lying in the manger. That's all. This ten-word nativity scene is by the evangelist Luke who not even saw it, just as his did not master Paolo di Tarso: only those nocturnal shepherds pulverized into thin air. Three names, one tool. Let's do it too us so small and true the crib. Let's read and reread these ten words - how to bend over a diamond up to cloud it with your breath. They are all our Christmas: a doctor from Antioch wrote them, without his pen he trembled with the temptation to say more. Do you want to leave too ?, in Luigi Santucci, Mondadori, 1969, p. 33](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFTBeae8G4K1p9cfOKDBkSy_alhfKJabB6VLDSvLqUzptL8AkaMGExWRgnPf9N8gLJ3ZTd-Kr5jIkifUCuPTJh8gBOpPhRui_MJfoSQvtep8dV939Fu_wSWcg5OXbuSgKpv0sVo2Sa9P4/w249-h320/20210209_132229.jpg "𝐴 𝐷𝐸𝐶𝑂𝑅𝐴𝑇𝐸𝐷 𝐷𝑂𝑁𝐾𝐸𝑌 𝐼𝑆 𝑁𝑂𝑁𝐸 𝑂𝐹 𝑌𝑂𝑈𝑅 𝐵𝑈𝑆𝐼𝑁𝐸𝑆𝑆. 𝐿𝐸𝑇 𝑃𝐸𝑂𝑃𝐿𝐸 𝐿𝐼𝑉𝐸!!!!")
A decorated donkey is NONE of your business. Let people live !!!!RELATIONS
RELATIONS
You can spit on yourself without opening your mouth.
by Stanisław Jerzy Lec, Disheveled thoughts
DEFEAT
Now that I can invade your side of the bedI discover the small space herebetween the bedside table and the wall, of whichI didn't know - there you didan installation similar to a survival kitpens, glasses, files, novels, magazinestubes of mild medicaments and ointmentsa box decorated with nothing inside.I lift that nothing and stare at it.Nothing has ever seemed so splendid to me.Afraid of leaving a smear and ruining itI immediately put it back in and closed the lid.
Jamie Mckendrick
RELATIONS
"Anything that irritates us about others can lead us to understand ourselves."
Carl Gustav Jung
DISTURBING RELATIONS
He brushed his teeth as if he couldn't do anything else.
He left his toothpick by the side of the plate to go back to teasing them as soon as he finished chewing. Hours and hours, top to bottom, right to left, left to right, front to back, back to front. By lifting the upper lip, like a rabbit, showing - one after the other - yellowish incisors; lowering the lower lip
up to the corroded gum; until it bled, just a little. I turned his toothpick into a bayonet, sticking it up to the knuckles.
Max Aub, Exemplary crimes, Sellerio publisher, 1981, p. 14-15
RELIGIONS
The Passion seems to belong to the cinematographic transpositions of every faith, like the sermons on tape or via the internet fundamentalists belong to each religious community. Marking the definitive affirmation of the era of globalization fundamentalist. After all, during the months of making the film in the Cinecittà factories, Gibson wanted that every day a mass was celebrated for those who were busy on the set. Not just any mass, but according to the rite Tridentine, from the Council of Trent, also known as the Mass of St. Pius V, officiated by two French priests: Jean Charles- Roux, of the Rosminian congregation and Michel Debourges of the Institute of Christ the King of Gricigliano, Florence, near to the positions of the Fraternity of Saint Pius X, the traditionalist grouping founded by Monsignor Lefebvre. And what it is
the "figure" of the religious sentiment in which the actor and director was brought up is quite evident. His father, Hutton Gibson, has long been linked to Catholic traditionalists, but, as one of the spokesmen of the Fraternity explained,
Abbot Alain Lorans has chosen in recent years to separate from them, judging them "too liberal and too modern".
Hutton Gibson then approached the so-called "sedevacantists", that fringe of ultra-Catholicism that does not recognizes the post-conciliar Popes. With the proceeds from his blockbusters, Mel Gibson built a own expense in Malibu, California, a church for these very special members. But Hutton Gibson, 85,
he seems to have very clear ideas on other topics as well. A few days after The Passion was released in the United States, wanting to respond in his own way to the accusation of anti-Semitism made against the film by various organizations and personalities
of the Jewish community, he saw fit to explain how for him "the Holocaust is an invention".
But that The Passion represents something more than the poisoned fruit of a far-right culture is equally true evident. As Henri Tincq explained in Le Monde, "Gibson's film reveals the frontier that separates the two sides current of Christianity. On the one hand, a Christian faith that rests on reason, an intellectualized faith by centuries of scholasticism, from the critical approach of the texts admitted by the Lutheran tradition as by the Second Vatican Council.
On the other hand, a Christianity founded on emotion, on magic-religious realism, on "evangelical" fundamentalism and on a morbid piety ». "It is this second current - concludes the religion specialist of the Parisian newspaper - which today has the wind in its sails - in the United States as in the poor megacities of the Third World - and which, through
success of Gibson's film shows its capacity for expansion ».
RELIGIONS BUDDHISM
Spiritual discipline founded by Buddha, who lived in north-east India. between 6th and 5th sec. BC In the following centuries the assumed the characteristics of philosophical doctrine and atheistic religion, spreading throughout most of the subcontinent and in large areas of East Asia. The it appears as a speculative research aimed at finding the solution of the problem of the eternal dying and rebirth of man, in the cycle of existences, posed by Indian thought. The Buddha said of the little one vehicle (Hīnayāna), essentially monastic in character and closer to the doctrine of the early times, is still popular today in Ceylon and Southeast Asia. The B. of the great vehicle (Mahāyāna), which gives great importance to compassion and bodhisattva worship, is the most widespread.
http://www.treccani.it/Portale/elements/categoriesItems.jsp?pathFile=/BancaDati/Encyclopedia_Universale_3_Volumi
/VOL01/UNIVERSAL_ENCYCLOPEDIA_3_VOLUMI_VOL1_008304.xml
RELIGIONS CULTURES ISLAM
Bernard Lewis, a Princeton Arabist who played such a part in this concept of Islam chosen by Bush
he thinks that “a new movement in Islam has emerged thanks to a political and economic combination. It is a danger reminiscent of Nazism. Germany had made a great contribution to civilization and Nazism was a monstrosity
German. Today we see a similar perversion in Islam. It is a threat to the whole world ”. Although the contribution active of the West is somewhat limited (“true changes can only be achieved by Muslims "), the great scholar warns:" We have only one choice: let us free them or they will destroy us ".
RELIGIONS GOD
Of him after Auschwitz
Two things sometimes
I imagine him
that exists
and sleep
out of time
while we
we invoke him
from inside
Alberto Vigevani
RELIGIONS DISENCHANT MAX WEBER
However the elections end, the affirmation of the two leaders has already a great psychological significance compared to some commonplaces very widespread in the interpretations circulating about our time. A century ago, the 900 seemed to usher in the era of "disenchantment" (as sociologist Max Weber called it), that of the end of beliefs religious (already announced in Friedrich Nietzsche's theory of the "death of God") and of man's retreat
in the universe of things, bodies and money. In short, from a materialist point of view.
As we can see, it did not go like this: a century later, in the largest and most powerful Western country, the candidates for the presidency discuss precisely which of them is more reliable as sent "on a mission on behalf of God", such as the hugely popular Blues Brothers said of themselves. On the other hand, this is accompanied by a renewed passion for themes
of religious affiliation all over the world, a way of feeling that has already strongly contributed to the dissolution of the Soviet Union, in the 1990s
http://claudiorise.blogsome.com/2008/01/07/p346/
RELIGIONS LAITY
When men talk without understanding each other and think they are saying one thing using a word that indicates an opposite, misunderstandings arise, sometimes dramatic to the point of violence. In the painful own goal in which the uproar against was resolved the Pope's invitation to the University of Rome the most tacky element was, for the umpteenth time, the incorrect, distorted use
and overturned the term "layman", which can justify yet another [...] attempt to clarify its meaning.
Secular does not mean at all, as is ignorantly repeated, the opposite of believer (or Catholic) and does not indicate itself, neither a believer nor an atheist nor an agnostic. Secularism is not a philosophical content, but a mindset; is
essentially the ability to distinguish what is rationally demonstrable from what is instead the object of faith, a regardless of adherence to this faith or not; to distinguish the spheres and areas of the different competences, first of all
place those of the Church and those of the State.
Secularism is not identified with any creed, with any philosophy or ideology, but is the attitude to articulate one's own thought (atheist, religious, idealist, Marxist) according to logical principles that cannot be conditioned, in consistency of their proceeding, from no faith, from no pathos of the heart, because in this case one falls into a mess, always obscurantist. Culture - even Catholic - if such is always secular, as well as logic.
Thomas or an atheist thinker - he cannot fail to rely on criteria of rationality and the demonstration of a
the theorem, even if made by a Saint of the Church, must obey the laws of mathematics and not the catechism.
A religious vision can move the soul to create a more just society, but the layman knows that it certainly cannot immediately translate into articles of law, as the aberrant fundamentalists of all kinds want. Secular is who he knows the relationship but above all the difference between the fifth commandment, which orders not to kill, and
the article of the criminal code that punishes murder. Lay - Norberto Bobbio said, perhaps the greatest of the laity.
Italians - are those who are passionate about their "warm values" (love, friendship, poetry, faith, generous political project) but defends the "cold values" (the law, democracy, the rules of the political game) which alone allow everyone to cultivate
own warm values. Another great layman was Arturo Carlo Jemolo, master of law and freedom, fervent Catholic and very religious, a staunch defender of the distinction between church and state and a tough opponent of the unacceptable public funding for private schools - Catholic, Jewish, Islamic or tomorrow maybe racist if some parents
they will pretend to educate their children in this delusional creed.
Secularism means tolerance, doubt also addressed to one's own certainties, the ability to strongly believe in certain values knowing that there are others, also respectable; not to confuse thought and authentic feeling with fanatical conviction and with visceral emotional reactions; to laugh and smile even at what you love and continue to love; to be free from idolatry and desecration, both servile and forced. Intolerant fundamentalism can be clerical (as it has been so many times, even with ferocious violence, over the centuries and continues sometimes, even if more mildly, to be so) or partisanally secular, equally anti-secular.
[Article published in Corriere della Sera of 20 January 2008.]
RELIGIONS BIRTH
... they found Mary and Joseph and the baby lying in the manger.
That's all. This ten-word nativity scene is by the evangelist Luke who not even saw it, just as his did not master Paolo di Tarso: only those nocturnal shepherds pulverized into thin air. Three names, one tool. Let's do it too us so small and true the crib. Let's read and reread these ten words - how to bend over a diamond up to cloud it with your breath. They are all our Christmas: a doctor from Antioch wrote them, without his pen he trembled with the temptation to say more.
Do you want to leave too ?,
in Luigi Santucci, Mondadori, 1969, p. 33
![Resilience Traces An article by Aldo Romano in today's press retrieves a great concept and guiding principle of service work: The article by Aldo Romano from which this reminiscence of resilience began is here: Now there is no doubt, Silvio Berlusconi is endowed with acute resilience. Which is not a disease, but the ability to regain shape and vigor after the hardest hits. He is not the only exponent of Italian politics to enjoy that magical quality, but certainly the last fifteen days gave a spectacular demonstration of its leadership in the sector. The clear electoral victory in Sicily was entirely his before that of the Casa delle Libertà, as recognized by the less frustrated among defeated opponents. His participation in the Family Day left a partisan twist to an event that wanted to be transversal and problematic for both sides. In short, the Knight Resilient took over the scene. And it can afford to torment its allies with new harassment. Now threatening to pass the baton of command directly to the young outsider Michela Vittoria Brambilla, now throwing the possibility of giving oneself to broad agreements, now fantasizing about a Freedom Party to be created overnight with those who wanted to stay there. The usual leader with seven lives, it will be said, capable of finding himself at the head of his troops by defeating all adversities. Yet it is not certain that this is good news for the center-right. Because beyond activism actually miraculous by Berlusconi, for some time little or nothing has been happening in the opposition to the Prodi government. No sign of properly political vitality, nothing to suggest that in that vast sector of Parliament it is is working on an idea of the country that is different from that expressed by the center-left majority. Much propaganda but few ideas on all the great aspects of political life. In economics, the silence of one is evident an alignment that limits itself to repeating the slogan of "less taxes" - however, without being able to boast any sensible ones reduction of the tax burden in the years in which he governed the country - failing to steer either marginally the discussion on the need for an opening of Italian society to liberal values and to competition. In foreign policy the brilliant strategy of the center-right is all in the "so much worse, so much better", ready to wait for the umpteenth international slip of Prodi or D'Alema without providing any alternative clue is a more tenacious loyalty to the American ally. On the more generally ideological and cultural level, we are stuck at one anti-communism that over the years has resisted every denial of the world and of the Italian left itself. And if it weren't for the new leadership of the Catholic Church on the issues of life and the family, not even for Berlusconi there would be no occasion for opportunistic sorties. In essence, the center-right is replicating the passivity strategy shown by the center-left in the last legislature. When the opportunity to set up a project for the country while there was opposition was sacrificed the preservation of the political and personal equilibrium on which the coalition was based. The consequences of that choice they see themselves today in the weariness of government action, in the impression of an executive who resists more for the favor of the external conditions and for their own political and planning virtues. But have an opposition that fails going beyond propaganda is certainly not good for the government. Just as it does not benefit Italy, which is now everywhere surrounded by countries that have managed to acquire new and more dynamic leaderships. Why the activism of the Knight he fills with himself every space left free by the absence of real political competition in his field. But the emptiness of ideas is destined to remain so, even when it allows the display of spectacular bouncing skills. In Aldo Romano, Berlusconi is fine the Polo no, in La Stampa May 16, 2007 In: http://amalteo.splinder.com/post/12222179/Resilienza Resilience Even the advertisement for a well-known mattress talks about it: “A top layer of unique temperature sensitive material is laminated onto a polyurethane base ad high resilience of 8 cm. The air flow system between the foam layer and the base allows for additional resilience in depth and ventilation throughout the mattress. " And, even if he would never call it that, Pippo Delbono has "made resilience" to his problems. With the theater. Because there are many ways of resilience. As he tells in "Tales of June: encounter with himself". Him alone on stage. To tell about oneself with total and even extreme sincerity. Pippo Delbono What does Resilience mean? When a word is not well known it is better to start from the dictionary. - Ability of a material to withstand sudden impacts without breaking (Lo Zingarelli, Zanichelli, Milan, 1995): - ability of a material to resist deformation or dynamic breakage, represented by the relationship between the work needed to break a member of this material and the section of the member itself: index, resilience value - ability of a yarn or fabric to recover its original shape after deformation (From Dizionario De Mauro) If we consider this concept in relation to the social sciences, we can say that “Resilience would correspond to the human capacity to face the adversities of life, overcome them and get out of them reinforced or even transformed ”(Grotberg, 1996). From this point of view, the word is always associated with tension, stress, anxiety, traumatic situations they affect us throughout our life. It is something that corresponds to human nature, but which is not always possible to implement and, even if sometimes it becomes active, it does not always lead to positive situations. This mysterious possibility has an undeniable basis, namely, the evidence that the constituent elements of resilience they are present in every human being and their evolution accompanies the different stages of development or the life cycle of man: it is an intuitive behavior during childhood, then it strengthens up to be active in adolescence, later it will be completely incorporated into the proper conduct of adulthood. But it takes education to do it (a facet of the education of feelings? Dear Astime and Maf?). We need to anchor to solid values. Even if they are 2000 years old. Decision in wanting to achieve this educational result. "Soft" and frightened fathers and decision-making mothers like Gods company executives are unlikely to succeed. And it shows. Resilience is more than just the ability to resist destruction while protecting one's self from circumstances difficult. It is also the possibility of reacting positively at the expense of difficulties and the desire to build using strength interior proper of human beings. It is not only surviving at all costs, but also having the ability to use the experience born from difficult situations to build the future. It is said, it is said, it is said that there are some typical characteristics of resilience: • "insight" or introspection: the ability to examine oneself, ask the difficult questions and answer them sincerely • Independence: the ability to keep a certain distance, physical and emotional, from problems, but without isolating oneself • Interaction: the ability to establish intimate and satisfying relationships with other people • Initiative: the ability to face problems, understand them and be able to control them • Creativity: the ability to create order, beauty and goals starting from chaos and disorder • Joy: disposition of the spirit to cheerfulness, allows us to move away from the focal point of tension, relativize and positivize the events that strike us Even Systemic Theory (“if a subject of the relationship changes, the relations between the subjects of the relationship ”) comes to the conclusion that resilience would be of great help during the therapy process at family, as it is: “The capacity that a system has to resist the changes caused from the outside, to overlap and overcome these crisis, taking advantage of qualitative change and maintaining structural cohesion through the process development "(Hernandez Córdoba, 1997). During a crisis the family transforms its structure, coexists to withstand the storm: it doesn't know how much it can last that energy. She must find internal and external factors that can help her to become less vulnerable of prevent the crisis from increasing in proportion in the beginning, and then overcoming it so that it can deal with one restructuring of the system, which can be strengthened and can transform it into an element useful for change and positive growth. Resilience is a factor that can be increased during childhood, at different stages of development, for means of stimulation of the affective, cognitive and behavioral areas, always in accordance with the age and level of understanding of different life situations. The period from birth to adolescence would be the most appropriate to wake up and develop this inner quality that allows you to face adversity. In summary it can be said that resilience is human capacity adapted to face painful events and to rise from traumatic situations. Principle historically proven in moments of world massacres and man-made genocides. There are also possibilities for the development of resilience that are obtained by acting on personal and social resources, in a state of latency, in every individual and also in every community. Among these we can name: positive self-esteem, significant emotional ties, natural creativity, good mood, a social network and belonging, a personal ideology that allows you to make sense of pain, so as to decrease the negative aspect of a situation full of conflicts, allowing the resurgence of alternative solutions in the face of suffering. Resilience can meet social and psychological work at the level of: prevention, rehabilitation, collaboration in education, assistance to families and different social groups, because it does not draw its strength only from the natural conditions of individuals, but it needs outside help and an environment that facilitates is support personal development that leads to learning. The aim of this note is to remind myself first of all (excellent method is to reflect on oneself, before projecting onto others by oneself) that the practice of resilience is quite comforting. Not decisive, but consoling. Each person has this characteristic, but it depends on each of us that it can be developed, if there is we grant the possibility to do so, perhaps choosing with care, attention, care and love the people with to walk. The spirit of resilience is a guiding and "educating" principle that can also be used in posts and in blog comments, where the associative thinking that develops here sometimes generates tensions, information excesses, compulsive anger, aggression, depression, projections. Taking up the golden lineup above: - examine yourself, ask yourself the difficult questions and answer them sincerely So we are in situations of "Free reports" keep a certain distance from problems, but without isolating yourself. Here we have already agreed to communicate and expose us. This must be done with caution. By adopting the "good family man" method (so, to be in tune with the double demonstration last Saturday) - Interact, also establish intimate relationships with people. Provided they are satisfactory, that is basically benefits for the psyche. Time is running out. Nobody forces us to stay here. Why hurt us? I already think about it Muslims ((in the cultural variant "radical losers") since 2001 to harm us: at least here we can say "no, thanks" - Facing some problem, trying to understand it, even with the help of the "facets" (true Prisma?), try to check it. That is to see them, these problems. Like the psychiatrist Hannibal Lecter when, in the novel "The silence of the lambs", he says to Clarice Sterling: “Think ... what is he observing? ….. What are you doing? … You have all the data in hand ... what does it do? …. He wishes …." - Be creative. Nobody controls here. Yes sure, you can be assaulted by livid and nasty comments can be it also happens that someone turns their blog friends on you (it happened to me and I have not forgotten and I have proceeded to defend myself). However, with some caution, you can let the thoughts go. You can try to give order, starting from chaos and disorder - Give space to the "Cheerful spirit" elf. Buffonking, too (true Surferella?). A disposition to cheerfulness, it allows us to move away from tensions, to relativize and to see positive. “I think positive because I am alive”, but without the infinite cultural sadness of the Newagists who ruminate on the ideology of positive thinking. And they become like this gloomy and sad The issue of resilience owes a lot to the Romanian psychologist Boris Cyrulnik (son of deportees to Auschwitz who managed to escape from the train to the concentration camps): “There are two key words that will characterize the way of observing and understanding the mystery of those who have over a trauma and, once an adult, concerns the scars of the past The two strange words that prepare our gaze are "resilience" and "oxymoron". The term "resilience" has been coined in physics to describe a body's ability to withstand an impact. But such definition placed excessive emphasis on substance. The term was borrowed from the social sciences to indicate «the ability to succeed, to live and develop positively, in a socially acceptable way, despite the stress or a traumatic event that generally carry the serious risk of a negative outcome "(Vanistendael S., Cles pour devenir: la resilience, 1998). How to become human despite the twist of fate? These admiring questions have emerged when it was decided to explore the forgotten continent of childhood. The sweet Remi, in Without Family, posed the problem in very clear words: “I'm a foundling. I thought I had a mother, like all other children ... " Two volumes later, once you get to know street childhood, the exploitation of child labor, the beatings, the theft and illness, Remi earns the right to lead a socially acceptable life in London and ends up with one Neapolitan song that sings the "sweet words" and the "right to love". The principle is exactly the same as adopted by Charles Dickens who had drawn on the theme of suffering and of victory from his unhappy and exploited childhood. "I saw no reason why [...] the dregs of the people were not [...] used for moral purposes, as well as its most end [...] It includes the most beautiful and the ugliest shades of our nature [...] its most vile aspects and part of the more beautiful.". After reading Leo Tolstoy's Youth, the verse of Aragon always comes to mind: "This is how the men? " Maksim Gorki's Childhood also describes the same archetypal path. Act I, Desolation: Mine childhood (1913-1914); act II, reparation: Among the people (1915-1916); Act III, the triumph: My universities (1923). All the popular novels mentioned are centered on a single idea: our sufferings are not in vain, a victory is always possible. A theme that is raised to a fundamental need, the only hope of the desperate: "If you can see the work of your life destroyed / And without saying a single word, start building again [... j / If you can be hard without ever getting mad [...] / If you can be brave and never reckless [... J / If you can get victory after the defeat [...] / You will be a man my son »(Rudyard Kipling). Pel di carrota, the abused child, regains hope at the end of the book; Hervé Bazin finds peace when his father finally silences Folcoche; Tarzan, a helpless child in a hostile jungle, ends up becoming the beloved leader of the most ferocious animals; Zorro and Superman, heroes with a double life, on the one hand common individuals and on the other, champions of justice; Francois Truffaut and Jean-Luc Lahaye tell the true novel of their childhood tormented. In "The City of Joy", Dominique Lapierre describes the incredible serenity of the derelict as confirmed from all the people who took care of street children "](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjCJTXo8YY66eyfRhOakwL6TDB-rBEfJnD6UPbJO4kGT3M1EpA6m7Y3-d10sLlA47eTSKNv1l8mLGYT_4aUozFy_aiI2GoA3OhAlfUl7t94YWHfwxO4ysRcV7Y-_EYrPDtRz9YTkrv8Yb4/w320-h303/20210212_203324.jpg "Resilience Traces An article by Aldo Romano in today's press retrieves a great concept and guiding principle of service work:")
Resilience
Traces An article by Aldo Romano in today's press retrieves a great concept and guiding principle of service work:
The article by Aldo Romano from which this reminiscence of resilience began is here:
Now there is no doubt, Silvio Berlusconi is endowed with acute resilience.
Which is not a disease, but the ability to regain shape and vigor after the hardest hits.
He is not the only exponent of Italian politics to enjoy that magical quality, but certainly the last fifteen days
gave a spectacular demonstration of its leadership in the sector.
The clear electoral victory in Sicily was entirely his before that of the Casa delle Libertà, as recognized by the less frustrated among defeated opponents. His participation in the Family Day left a partisan twist to an event that wanted to be transversal and problematic for both sides. In short, the Knight Resilient took over the scene. And it can afford to torment its allies with new harassment. Now threatening to pass the baton of command directly to the young outsider Michela Vittoria Brambilla, now throwing the possibility of giving oneself to broad agreements, now fantasizing about a Freedom Party to be created overnight with
those who wanted to stay there.
The usual leader with seven lives, it will be said, capable of finding himself at the head of his troops by defeating all adversities.
Yet it is not certain that this is good news for the center-right. Because beyond activism actually
miraculous by Berlusconi, for some time little or nothing has been happening in the opposition to the Prodi government.
No sign of properly political vitality, nothing to suggest that in that vast sector of Parliament it is
is working on an idea of the country that is different from that expressed by the center-left majority.
Much propaganda but few ideas on all the great aspects of political life. In economics, the silence of one is evident an alignment that limits itself to repeating the slogan of "less taxes" - however, without being able to boast any sensible ones
reduction of the tax burden in the years in which he governed the country - failing to steer either
marginally the discussion on the need for an opening of Italian society to liberal values and to competition. In foreign policy the brilliant strategy of the center-right is all in the "so much worse, so much better", ready to wait for the umpteenth international slip of Prodi or D'Alema without providing any alternative clue is a more tenacious loyalty to the American ally. On the more generally ideological and cultural level, we are stuck at one anti-communism that over the years has resisted every denial of the world and of the Italian left itself.
And if it weren't for the new leadership of the Catholic Church on the issues of life and the family, not even for Berlusconi there would be no occasion for opportunistic sorties.
In essence, the center-right is replicating the passivity strategy shown by the center-left in the last
legislature. When the opportunity to set up a project for the country while there was opposition was sacrificed the preservation of the political and personal equilibrium on which the coalition was based. The consequences of that choice
they see themselves today in the weariness of government action, in the impression of an executive who resists more for the favor of the external conditions and for their own political and planning virtues. But have an opposition that fails
going beyond propaganda is certainly not good for the government. Just as it does not benefit Italy, which is now everywhere surrounded by countries that have managed to acquire new and more dynamic leaderships. Why the activism of the Knight
he fills with himself every space left free by the absence of real political competition in his field. But the emptiness of ideas is destined to remain so, even when it allows the display of spectacular bouncing skills.
In Aldo Romano, Berlusconi is fine the Polo no, in La Stampa May 16, 2007
In: http://amalteo.splinder.com/post/12222179/Resilienza
Resilience
Even the advertisement for a well-known mattress talks about it:
“A top layer of unique temperature sensitive material is laminated onto a polyurethane base ad high resilience of 8 cm. The air flow system between the foam layer and the base allows for additional resilience in depth and ventilation throughout the mattress. "
And, even if he would never call it that, Pippo Delbono has "made resilience" to his problems.
With the theater.
Because there are many ways of resilience.
As he tells in "Tales of June: encounter with himself".
Him alone on stage. To tell about oneself with total and even extreme sincerity.
Pippo Delbono
What does Resilience mean?
When a word is not well known it is better to start from the dictionary.
- Ability of a material to withstand sudden impacts without breaking (Lo Zingarelli, Zanichelli, Milan, 1995):
- ability of a material to resist deformation or dynamic breakage, represented by the relationship between the work needed to break a member of this material and the section of the member itself: index, resilience value
- ability of a yarn or fabric to recover its original shape after deformation (From Dizionario De Mauro)
If we consider this concept in relation to the social sciences, we can say that
“Resilience would correspond to the human capacity to face the adversities of life, overcome them and get out of them reinforced or even transformed ”(Grotberg, 1996).
From this point of view, the word is always associated with tension, stress, anxiety, traumatic situations they affect us throughout our life.
It is something that corresponds to human nature, but which is not always possible to implement and, even if sometimes it becomes active, it does not always lead to positive situations.
This mysterious possibility has an undeniable basis, namely, the evidence that the constituent elements of resilience they are present in every human being and their evolution accompanies the different stages of development or the life cycle of man: it is an intuitive behavior during childhood, then it strengthens up to be active in adolescence,
later it will be completely incorporated into the proper conduct of adulthood.
But it takes education to do it (a facet of the education of feelings? Dear Astime and Maf?).
We need to anchor to solid values.
Even if they are 2000 years old.
Decision in wanting to achieve this educational result. "Soft" and frightened fathers and decision-making mothers like Gods company executives are unlikely to succeed. And it shows.
Resilience is more than just the ability to resist destruction while protecting one's self from circumstances difficult.
It is also the possibility of reacting positively at the expense of difficulties and the desire to build using strength interior proper of human beings.
It is not only surviving at all costs, but also having the ability to use the experience born from difficult situations to build the future.
It is said, it is said, it is said that there are some typical characteristics of resilience:
• "insight" or introspection: the ability to examine oneself, ask the difficult questions and answer them sincerely
• Independence: the ability to keep a certain distance, physical and emotional, from problems, but without isolating oneself
• Interaction: the ability to establish intimate and satisfying relationships with other people
• Initiative: the ability to face problems, understand them and be able to control them
• Creativity: the ability to create order, beauty and goals starting from chaos and disorder
• Joy: disposition of the spirit to cheerfulness, allows us to move away from the focal point of tension, relativize and positivize the events that strike us
Even Systemic Theory (“if a subject of the relationship changes, the relations between the subjects of the relationship ”) comes to the conclusion that resilience would be of great help during the therapy process at family, as it is:
“The capacity that a system has to resist the changes caused from the outside, to overlap and overcome these crisis, taking advantage of qualitative change and maintaining structural cohesion through the process development "(Hernandez Córdoba, 1997).
During a crisis the family transforms its structure, coexists to withstand the storm: it doesn't know how much it can last that energy. She must find internal and external factors that can help her to become less vulnerable of prevent the crisis from increasing in proportion in the beginning, and then overcoming it so that it can deal with one restructuring of the system, which can be strengthened and can transform it into an element useful for change
and positive growth.
Resilience is a factor that can be increased during childhood, at different stages of development, for
means of stimulation of the affective, cognitive and behavioral areas, always in accordance with the age and level of understanding of different life situations. The period from birth to adolescence would be the most appropriate to wake up and develop this inner quality that allows you to face adversity.
In summary it can be said that resilience is
human capacity adapted to face painful events and to rise from traumatic situations.
Principle historically proven in moments of world massacres and man-made genocides.
There are also possibilities for the development of resilience that are obtained by acting on personal and social resources, in a state of latency, in every individual and also in every community.
Among these we can name: positive self-esteem, significant emotional ties, natural creativity, good mood, a social network and belonging, a personal ideology that allows you to make sense of pain, so as to decrease the negative aspect of a situation full of conflicts, allowing the resurgence of alternative solutions in the face of suffering.
Resilience can meet social and psychological work at the level of: prevention, rehabilitation, collaboration in education, assistance to families and different social groups, because it does not draw its strength only from the natural conditions of individuals, but it needs outside help and an environment that facilitates is support personal development that leads to learning.
The aim of this note is to remind myself first of all (excellent method is to reflect on oneself,
before projecting onto others by oneself) that the practice of resilience is quite comforting.
Not decisive, but consoling.
Each person has this characteristic, but it depends on each of us that it can be developed, if there is
we grant the possibility to do so, perhaps choosing with care, attention, care and love the people with
to walk.
The spirit of resilience is a guiding and "educating" principle that can also be used in posts and in blog comments, where the associative thinking that develops here sometimes generates tensions, information excesses, compulsive anger, aggression, depression, projections.
Taking up the golden lineup above:
- examine yourself, ask yourself the difficult questions and answer them sincerely So we are in situations of
"Free reports"
keep a certain distance from problems, but without isolating yourself. Here we have already agreed to communicate and expose us. This must be done with caution. By adopting the "good family man" method (so, to be in tune with the double demonstration last Saturday)
- Interact, also establish intimate relationships with people. Provided they are satisfactory, that is basically
benefits for the psyche. Time is running out. Nobody forces us to stay here. Why hurt us? I already think about it
Muslims ((in the cultural variant "radical losers") since 2001 to harm us: at least here we can say "no,
thanks"
- Facing some problem, trying to understand it, even with the help of the "facets" (true Prisma?),
try to check it. That is to see them, these problems. Like the psychiatrist Hannibal Lecter when, in the novel "The silence of the lambs", he says to Clarice Sterling: “Think ... what is he observing? ….. What are you doing? … You have all the data
in hand ... what does it do? …. He wishes …."
- Be creative. Nobody controls here. Yes sure, you can be assaulted by livid and nasty comments can be it also happens that someone turns their blog friends on you (it happened to me and I have not forgotten and I have proceeded to defend myself). However, with some caution, you can let the thoughts go. You can try to give order, starting from chaos and disorder
- Give space to the "Cheerful spirit" elf. Buffonking, too (true Surferella?). A disposition to cheerfulness,
it allows us to move away from tensions, to relativize and to see positive. “I think positive because I am alive”, but without the infinite cultural sadness of the Newagists who ruminate on the ideology of positive thinking. And they become like this gloomy and sad
The issue of resilience owes a lot to the Romanian psychologist Boris Cyrulnik (son of deportees to Auschwitz who managed to escape from the train to the concentration camps):
“There are two key words that will characterize the way of observing and understanding the mystery of those who have over a trauma and, once an adult, concerns the scars of the past
The two strange words that prepare our gaze are "resilience" and "oxymoron".
The term "resilience" has been coined in physics to describe a body's ability to withstand an impact. But such definition placed excessive emphasis on substance.
The term was borrowed from the social sciences to indicate «the ability to succeed, to live and develop
positively, in a socially acceptable way, despite the stress or a traumatic event that generally carry the serious risk of a negative outcome "(Vanistendael S., Cles pour devenir: la resilience, 1998).
How to become human despite the twist of fate? These admiring questions have emerged when it was decided to explore the forgotten continent of childhood.
The sweet Remi, in Without Family, posed the problem in very clear words:
“I'm a foundling. I thought I had a mother, like all other children ... "
Two volumes later, once you get to know street childhood, the exploitation of child labor, the beatings, the theft and illness, Remi earns the right to lead a socially acceptable life in London and ends up with one Neapolitan song that sings the "sweet words" and the "right to love".
The principle is exactly the same as adopted by Charles Dickens who had drawn on the theme of suffering and of victory from his unhappy and exploited childhood.
"I saw no reason why [...] the dregs of the people were not [...] used for moral purposes, as well as its most end [...] It includes the most beautiful and the ugliest shades of our nature [...] its most vile aspects and part of the more beautiful.".
After reading Leo Tolstoy's Youth, the verse of Aragon always comes to mind: "This is how the
men? " Maksim Gorki's Childhood also describes the same archetypal path. Act I, Desolation: Mine
childhood (1913-1914); act II, reparation: Among the people (1915-1916); Act III, the triumph: My universities (1923).
All the popular novels mentioned are centered on a single idea: our sufferings are not in vain, a victory is always possible.
A theme that is raised to a fundamental need, the only hope of the desperate:
"If you can see the work of your life destroyed / And without saying a single word, start building again [... j / If you can be
hard without ever getting mad [...] / If you can be brave and never reckless [... J / If you can get victory after the
defeat [...] / You will be a man my son »(Rudyard Kipling).
Pel di carrota, the abused child, regains hope at the end of the book; Hervé Bazin finds peace when his
father finally silences Folcoche; Tarzan, a helpless child in a hostile jungle, ends up becoming
the beloved leader of the most ferocious animals; Zorro and Superman, heroes with a double life, on the one hand common individuals and
on the other, champions of justice; Francois Truffaut and Jean-Luc Lahaye tell the true novel of their childhood
tormented. In "The City of Joy", Dominique Lapierre describes the incredible serenity of the derelict as confirmed
from all the people who took care of street children ".
PSYCHOANALYSIS; PSYCHOANALYSIS SYMBOLS
There are writers who "create" their readers, tease them, provoke them, shape them. And they do it by offering them one series of puzzles that they will be asked to solve throughout the book. Why am I saying this?Because I have just finished re-reading Carl Gustav Jung's The Philosophical Tree, a work that has returned me intact the emotions of the first reading (but, combined with them, I also found a new awareness, perhaps due to experiences and time elapsed since that first time).
For those who live "in suspension" like me, in the eternal search for the "mystery" of life (without religious implications or pseudo-spiritualistic, but only logical-philosophical) this is really a fundamental work. To be associated perhaps the best of Prigogine (I am thinking for example of Between Time and Eternity) or Monod (such as
need).
I would say that there is everything here: the value of science as a "hypothesis", as a starting "metaphor" on the path, sometimes difficult, of knowledge; the sense of psychological "language", which is not - and will never be - divorced from the philosophical one (from on the contrary, in some ways it depends); the "matrix" of living in the "ramification" of existing, with all the corollaries related to meaning of life, the morality to be given to it, the "right means" to achieve the goals we have set for ourselves, and
I could go on.
In short, an essential work, not to be forgotten.
And I say this to myself, of course.
PSYCHOANALYSIS SYMBOLS
He was in his room intent on studying, with the half-open door leading into the dining room, where the
mother, now a widow, was knitting by the window: and suddenly there was a loud sound
it exploded, like a gunshot, and into the large round walnut table, which stood next to the mother, a slit opened, from the edge to beyond the center. This despite the fact that the table was very solid, made of wood of solid walnut, perfectly seasoned for at least seventy years. Two weeks later, the young student, returning home one evening, he found his mother, 14-year-old sister and maid in the throes of a great agitation: about an hour earlier there had been another deafening bang, this time from one heavy nineteenth-century sideboard. The women had examined it immediately, but found no sign of it
particular. But nearby, in the drawer where the bread basket was stored, Jung found the knife used to cut the bread with a shattered steel blade: in one corner of the basket was the handle, and in each of the others a small of the blade. Throughout his life, Jung kept fragments of that concrete event.
In Jung, Selected writings, edited by Joseph Campbell, Red Edizioni, pag XII
PSYCHIC DEPENDENCE
The only effective choice to get out of every possible form of addiction (from the world, from others, from the routine of life) is to resemble oneself only.
I don't think there are other viable ways. At least I have not found that this.
PSYCHE DAMION
"If we take the word Daimon in its Greek sense, as it is used for example by Socrates, the Daimon are
genes, which reside in us and at the same time outside of us. The Daimon guides and teaches us. It is owned by a Daimon, as in those rites in the course of which a God incarnates himself in a person and speaks through his mouth. In the world contemporary we can be possessed by ideas and their vital force: a vital force that is in us and makes
beat our heart and lift our lungs. We are possessed by this life force, which some call as genes, and that is none other than the biological organization, developed and passed on from generation to generation. We are at the same time possessed by the culture that comes to us from society, which has taught us a language of norms, rules. But at the same time we can dialogue with what possesses us and acquire a certainty autonomy, a certain freedom. "
in http://francescomorace.nova100.ilsole24ore.com/2008/01/citazione-fm.html
HERE AND NOW
I take a chair.
I place myself in the center of the room.
I don't miss anything.
It is a precious moment.
I don't miss anything:
the wind, the light, the sun spin like memories
on the sky of the room.
I would not want another life,
I'm not interested in being in anyone else's place.
I was fine in this world,
I could have been born with the head of Berlusconi or La Russa.
I was fine in this world,
I felt immediately
that the train whistle can take you far,
that scarecrows teach silence,
that lack is a resource
and the Pleiades nocturnal fireflies which have a shape but not a boundary.
I was fine in this world,
at 5 I met the first man
who taught me to look for Poetry.
In a black notebook, in calloused hands,
in the slow, enigmatic journey
and complex of a turtle.
I'm in the center of a room,
things welcome the night.
And I am happy.
WRITING
 |
| Writing is a way of speaking without being interrupted, Gianfranco Ravasi, the matins. |
Major ideologies on Writing
Copying from another perpetrator is a crime of plagiarism. Copying from multiple authors is, however, a worthy work and is called "Research".
I find this joke in a magazine, in a column of "sayings", and I "copy" it to propose it to my readers today. Sure,
I too fall under the caudine forks of that motto: every day I perform an act of plagiarism by "copying" someone else's sentence, or, by re-mixing more than one phrase or idea, I move on to the genre of "research" which, however, is still addictive.
In truth, there is a difference between "copying" and "researching" and it is enough just to compare the task of a boy who has resorted to the Internet for his "research" and a scholar's essay dripping with bibliographical references. And in any case, It is possible to construct a couple of considerations around the above joke.
The first is under the banner of humility or at least restraint. A medieval author, Bernard of Chartres, coined one often quoted phrase: "We are dwarves on the shoulders of giants." For this alone we can see a little beyond their. They make certain authors laugh who mock centuries of Western thought to give us their products that often they are just bad rehashing of the already said or very little news. "Copying" from the past can therefore be an act necessary and a sign of intelligence. The great Montaigne did not hesitate to confess that he had recourse to quotations to "do tell others what I don't know how to say well, sometimes due to the weakness of my language, other times due to the weakness of mine
intelligence". The other consideration is consequent to the first: to "copy" one must read. The hope is that, in a country like ours of non-readers, this practice grows without reservations and qualms, especially when it comes to classics.
Gianfranco Ravasi, the matins
to write
I am alive and well.
I'm alive. And well
to write
Writing is a way of speaking without being interrupted
To remember
Many years later, in front of the firing squad, Colonel Aureliano Buendia would have remembered that remote afternoon when his father had taken him to learn about ice.
Macondo was then a village of twenty houses of clay and wild reed built on the bank of a river with waters
diaphanous that ruined for a bed of smooth stones, white and huge as prehistoric eggs. The world was like that recently, that many things were nameless, and to quote them you had to point them with your finger.
To Remember
We are our memory,
we are this chimeric museum of fickle forms,
this pile of broken mirrors.
Those who do not know the story will be forced to relive it
(sign at the entrance to Auschwitz)
There are five or six unforgettable days in a man's life.
The others make volume
For a long time I went to bed early in the evening.
Sometimes, as soon as the candle was extinguished, my eyes closed so quickly that I couldn't even tell myself
"I fall asleep".
Life is not what you lived, but what you remember and how you remember it to tell it
It can be remembered both according to the modality of having and according to that of being; but between the two forms of memory
there is a difference, mainly linked to the type of connection that is made. In the mnemonic mode of having, the connection is completely mechanical * as occurs when the connection between a word and the
subsequent is established and confirmed by the frequency with which it is instituted. In other words, connections can be purely logical, such as the connection between opposites or between converging concepts, or again over time, space, size, color, or in the frame of a given mental system.
In the case of the mode of being, however, remembering means actively recalling words, ideas, things sights, paintings, musical sounds; in other words, it consists in connecting the single data to be remembered to the many other data with which is related. The connections, in this second modality, are neither mechanical nor purely logical,
but living. One concept is connected to another by a thought-productive (or emotional) act it enters into
action when looking for the right word.
[...]
Remembering in the mode of being involves bringing back to life something that has been seen or heard before. It's a productive mnemonic process that we can experience trying to visualize a person's face or
a scene we once saw. Neither will we be able to instantly call it back to memory: we have to recreate the situation, bring it back to life in our mind. It is a way of remembering not always easy: to fully remember the face or the scene it is necessary to have observed them sufficiently concentration; and when this process is fully successful, the person whose face you remember is so alive, there
scene remembered so pregnant, as if both were physically, concretely present.
The past is always with us. His fate depends on the decision of the present to remove him or to hire him. For to assume it we have to do is turn around, but turning around costs, taking a look behind is often an unbearable operation. Let us beware of all those who after each massacre say that "life must go
forward ", that at a certain point we have to" put a stone on it. "They are preparing the ground for
return of all that has been decided to forget.
What has been said about the massacres also applies to racism, anti-Semitism and neo-Nazism, three notions that indicate the zero degree of human development. The Jews have kept their memory high, the gypsies, the nomads, whose extermination
statistically speaking it was more drastic than that of the Jews, they didn't have the chance to do it, and the same it can be said of the Armenians subjected to genocide on several occasions in history. These memory deletions pay off genocide in Bosnia is now possible.
Remember Nostalgia
Nostalgia is a word introduced by a nineteen year old medical student who presented one in Basel in 1688 degree thesis in which he proposes to name nostalgia a syndrome that affected mercenary soldiers in a foreign land, girls at the service of families far from their native land, exiles, uprooted people, foreigners. The term was lucky and replaced the word Heimweh, where in the root heim there is a reference to the word homeland (Heimat), to the house, to the what is familiar (heimlich).
Heim continued his story in the negative version of Unheimlich, the Disturbing, which returns in Heidegger and Freud, while Nostalgia, which the student Johannes Hofer coined by composing two Greek words, nóstos (return) and algos (pain), had its story as a variant of melancholy, and precisely as that melancholy that assails whom he suffers from the distance from his homeland and longs to return.
"Nostalgia - writes our medical graduate - is a symptom of a troubled imagination, product of spirits
vital that in their motion follow almost a single path along the white ducts of the striated bodies of the brain and channels of the oval center, and therefore arouse in the soul the exclusive and persistent idea of returning home. To such symptom is then accompanied by others, more or less serious. In my description I place that disease among the symptoms of a troubled imagination, as I don't believe that even with careful study one can be foundbest location ".
Two centuries before Freud this young student had therefore hypothesized that a dimension of the spirit,
imagination, could make the body sick and lead it to death.
to laugh
Blessed are those who know how to laugh at themselves: blessed, because they will never stop having fun
REFLECTION
Think before you think!
by Stanisław Jerzy Lec, Disheveled thoughts
TO DISAPPEAR
“Every now and then you can just disappear.
Sitting in the garden, you begin to feel that you are disappearing: observe how the world looks to you, when you are removed, when you are no longer part of the world, when you have become absolutely transparent.
Even for a second, try not to be "
Osho, Maturity, Riza Editions, 2004, p.162
SCHOOL FAMILIES
Certainly, that of the school is a different role from that of the family, of those who gave birth to that student (parent) or in any case of those who have taken on the task of leading him into the world (mother and father). different, though complementary. In fact, the school has the task of inserting the pupil into the history and culture of a
a village, a city, a nation and the whole world. today even in the home there are stimuli and ability to
teaching, but certainly not the conditions to do it in a structured, coordinated and complete way.
SENSES
"Because men could close their eyes to greatness, to horror, to beauty, and stop your ears in front of seductive melodies or words. But they couldn't escape the perfume. Because the perfume
he was brother of the breath. With it it penetrated into men, they could not resist it, if they wanted to live. And the perfume descended in them, directly to the heart, and there categorically distinguished sympathy from contempt, the disgust with pleasure, the love of hate. He who dominated smells dominated the hearts of men. "
Patrick Süskind: The perfume
Longanesi Publisher, Milan -1999
translation from the German by Giovanna Agabio
pp. 160-161
FEELINGS IRA PAIN RESENTMENT
Far more serious are the effects produced in us by anger and pain, with which we react to things, than those produced from the things themselves, for which we are angry or grieved.
Marcus Aurelius
FEELINGS HATE
Few people can be happy without hating some other person, nation or creed
Bertrand Russell
FEELINGS CRYING FEELINGS
Crying in the cinema
Duration: about ninety minutes
Material-, a feature film
Effect: calming
The film must be suitable: no film for intellectuals, but one that is easy to follow, predictable, with a light weave.
A love story is ideal. Better to sit very close to the screen as if not to get lost either an exclamation, become one with it, forget everything. And finally believe that everything you see is true and immense. Absolutely beautiful and sad at the same time. Becoming a butterfly, a tailor, a lady-gnorinella. But totally, otherwise it is not cinema. Have no critical detachment, no sad seriousness. Disassemble systematically every mistrust, every doubt. Become a great spectator, do it with shamelessness and decision.
And when the lovers separate, the heroine dies, the killer, evil, or foolishness triumph, dreams break,
Hearts tear apart and the violins play in the background and the percussion rumbles, so let yourself go crying liberating to hot tears. Without reflecting or being ashamed. Warmly, intensely, endlessly. Feel free desperate and reassured at the same time, overwhelmed by history, incapable of the slightest resistance, destroyed by sorrow, happy to let it flow, regardless of the rest.
Since cynicism, coldness, denigration, derision are increasingly cultivated in these times, it is convenient
experience good feelings of your own accord and freely. Without any calculation, just for the pleasure of doing it.
This proud softness of innocent tears hides a particular pleasure, a breakdown of barriers, a loss
temporary armor.
Roger - Pol Droit, Small portable philosophy. 101 daily thought experiments, Rizzoli, 2001
FEEL DIFFERENT
I'm Gimpel the idiot, but I don't think I'm stupid. Rather Feel different
I don't deny it: I am hospitalized in an asylum; my nurse watches me constantly, hardly takes my eyes off because there is a peephole in the door, and my nurse's gaze cannot penetrate me because he has them brown eyes, while mine are blue
A hooligan, cruel and sadistic and full of criminal fantasy, together with his worthy companions lives on violence, rapes, robs and kills. Until the police manage to capture him and turn against his own attitudes. Feeling it a very interesting subject, experiments on him with certain therapies that curb his aggressive instincts: it forces him to
continuously hear a certain music and simultaneously witness scenes of violence For some
time the young man rebels, resists, then realizes that it is better to pretend to integrate. It can continue to do the same things, but protected by the system. Based on a novel by Anthony Burgess, another film that made history. For the Kubrick's directing technique and for the violence expressed, which at the time was really a novelty, A Clockwork Orange continues to be a manifesto of that generation, dissatisfied and looking for other values.
Alex (McDowell) and Frederick, a minister of the regime, reunite after the first treatment, which is
still in the hospital, rather tried.
FREDERICK Do you understand Alex? Did I make myself clear?
ALEX Come un lago senza fango, sir. Così limpido come un cielo d'estate sempre blu. Fidati di me, Fred.
FREDERICK Bravo, you are a friend. Ah, yeah, they told me you like music. I have a little surprise for you.
ALEX Surprise?
FREDERICK Well, I hope you like it as, as we put it, as a symbol of our new understanding. A new
understanding between two old friends.
ALEX I was healed, all right.
(taken from: Daniela Farinotti, Tomorrow is another day: sixty endings of sixty legendary films ..., La Tartaruga Editions, Milan 1995)
Sixtyeight
The PCI to the young!
by Pier Paolo Pasolini
Is sad. The controversy against
the PCI had to be done in the first half
of the past decade. You are late, children.
And it doesn't matter if you weren't born yet.
Now journalists from all over the world (including
those of televisions)
they lick you (as I believe they still say in language
of universities) the ass. no, friends.
You have faces of daddy children.
Good breed does not lie.
You have the same bad eye.
You are fearful, uncertain, desperate
(great!) but you also know how to be
bullies, blackmailers and safe:
petty-bourgeois prerogatives, friends.
When yesterday in Valle Giulia you got into a fight
with the cops
I sympathized with the cops!
Because the policemen are children of the poor.
They come from suburbs, whether they are rural or urban.
As for me, I know very well,
their way of having been children and young people
the precious thousand lire, his father remained a boy too,
because of misery, which does not give authority.
The mother hardened as a porter, or tender,
for some disease, like a little bird;
the many brothers; the hut
among the gardens with red sage (in land
of others,
subdivided); the bass
on the sewers; or the apartments in the large ones
tenements, etc. etc.
And then, look at them how they dress: like clowns,
with that rough fabric that smells of ration
quartermaster and people. Worst of all, of course
it is the psychological state to which they are reduced
(for about forty thousand lire a month):
with no more smile,
with no more friendship with the world,
separated,
excluded (in an exclusion that has no equal);
humiliated by the loss of the quality of men
for that of policemen (being hated makes you hate).
They are twenty years old, your age, dear and dear.
We obviously agree against the establishment of the police.
But take it against the judiciary, and you will see!
The cop boys
than you for sacred hooliganism (of chosen tradition
Risorgimento)
you have beaten your father's children,
they belong to the other social class.
In Valle Giulia, there was thus a fragment
of class struggle: and you, friends (albeit on the side
of reason) you were, the rich,
while the cops (who were on the side
del torto) were the poor. Nice victory, then,
your! in these cases,
the cops are given flowers, friends /
"Popolo" and "Corriere della sera", "Newsweek" and "Monde"
they lick your ass. You are their children
their hope,
their future: if they scold you
they are certainly not preparing for a class struggle
against you! If ever,
to the old infighting.
For whom, intellectual or worker,
he is out of this struggle of yours, the idea is very funny
for a young bourgeois to beat up an old man
bourgeois, and that an old bourgeois sent to jail
a young bourgeois.
Blindly
Hitler's times return: the bourgeoisie
loves to punish himself with his own
hands.
I ask forgiveness from those one thousand or two thousand young brothers of mine
operating in Trento or Turin,
in Pavia or Pisa,
in Florence and also a little in Rome,
but I must say: the Student Movement
does not frequent the Gospels whose reading
his middle-aged flatterers credit him,
to feel young and create blackmailing virginity:
one thing students really know:
the moralism of the magistrate or professional father,
the conformist violence of the older brother
(naturally started on the father's way)
the hatred for the culture that their mother has, of origins
peasant women, even if already far away.
This, dear children, you know.
And you apply it through imperative feelings:
awareness of your rights (democracy
takes into account only you) and the aspiration for power.
Yes, your slogans are always about taking power.
I read helpless ambitions in your beards
in your pallor, desperate snobbery,
in your fleeting eyes of sexual dissociation,
in too much health arrogance, in poor health contempt
(only for those few of you who come from the middle class
infima, or from some working family
these defects have some nobility:
know yourself and the school of Barbiana!)
Occupy the universities
but you say the same idea comes
to young workers.
So:
"Corriere della Sera" and "Popolo", "Newsweek" and "Monde"
they will have so much concern
in trying to understand their problems.
The police will just take some beating
inside an occupied factory?
It is a trivial observation;
and blackmail. But above all in vain:
because you are bourgeois
and therefore anti-communists. The workers, they,
they stayed in 1950 and further back.
An ancient idea like that of the Resistance (which was contested twenty years ago,
and worse for you if you weren't born yet)
still thrives in the popular chests in the suburbs.
Maybe the workers do not speak French or English,
and only someone, poor man, in the cell in the evening,
he worked hard to learn some Russian.
Stop thinking about your rights,
stop asking for power.
A redeemed bourgeois must renounce all his rights
and banish from his soul, once and for all,
the idea of power. All this is liberalism: leave it
to Bob Kennedy.
The Masters are made by occupying the factories
not the universities: your flatterers (even communists)
they don't tell you the trivial truth that you are a new one
idealistic kind of indifferent like your fathers,
like your fathers, again, children.
Here,
Americans, your lovely peers,
with their foolish flowers, they're making up,
them, a “new” revolutionary language!
They invent it day by day!
But you can't do it because there is already one in Europe:
could you ignore it?
Yes, you want to ignore it (with great satisfaction
of the "Times" and "Tempo").
You ignore it by going, with the moralism of the deep provinces,
“Further to the left”. strange,
abandoning the revolutionary language
of the poor, old, Togliatti, officer
Communist Party,
you have adopted a heretical variant
but on the basis of the lowest jargon of sociologists without ideology (or of father bureaucrats).
So speaking,
ask everything in words,
while, with the facts,
just ask for that
to which you are entitled (as good middle-class children):
una serie di improrogabili riforme, l’applicazione di nuovi metodi pedagogici
and the renewal of a state body.
Well done!
Holy feelings!
May the lucky star of the bourgeoisie assist you!
Inebriated by the victory against the young men
of the police forced by poverty to be servants,
(and intoxicated by the interest of public opinion
bourgeois with whom you behave like women
do not fall in love, who ignore and mistreat
the rich suitor)
put aside the one really dangerous tool
to fight against your fathers:
ie communism.
I hope you have understood this
what to do with Puritanism
it's a way to prevent yourself
a true revolutionary action.
Rather, children, go and attack the Federations! Go and invade cells!
Go occupy the offices
of the Central Committee! Go, go
to camp in Via delle Botteghe Oscure!
If you want Power, at least seize power
of a party that is nevertheless in opposition
(even if battered, by the authority of gentlemen
in modest double-breasted, bowling fans, litote lovers,
bourgeois peers of your stupid fathers)
and its theoretical objective is the destruction of Power.
That it decides to destroy, in the meantime,
what bourgeois has in itself, I doubt a lot, even if with your contribution,
if, as I said, the good race does not lie ... Anyway: the PCI to the young! But, ouch, what do you
am I suggesting? what am I in
advising? What am I pushing you to?
I repent, I repent
I took the road that leads to the lesser evil,
God damn me. Don't listen to me, ouch, ouch, ouch
blackmailed blackmailer,
I blew the trumpets of common sense!
I just stopped in time,
saving together, fanatical dualism and ambiguity… But I have come to the brink of
shame ... (oh God! that I have to consider
the possibility of having the Civil War on your side
putting aside my old idea of Revolution?)
Source: "Il Pci ai Giovani!", Published
in Nuovi Argomenti, n.10, April-June 1968
SEXUALITY SEXUAL ROLES
Donni and Uome
Research shows that sexual roles have changed, genders are getting closer and closer. And that coitus tires (but the tenderness no)
Love is made in four: two biological bodies (male and female) follow the evolutionary drive to reproduction (hand over one's genes to the future), while two individuals (man and woman), elaborated by culture in the mind and in the body, they try to gain control of the first two. Hardly, since, in our postmodern society, it is consolidated the asymmetry between reproduction and sex, similar to the difference between nutrition and gastronomy, or between the emission of vocalisms and singing. The trouble is, in the West, men and women are starting to do confusion between the control room and the bedroom. It's a question of models. It was once all clear:
Mars he loved Venus, making the deformed Hephaestus horned (Odyssey, VIII, 266-366); meanwhile the handsome Apollo was chasing the nymphs and, at the topical moment, did nothing. Mercury was the companion of dead souls, carrying forward the erotic fantasies. The goddesses, out of modesty, did not stand by and watch. Today, compared to the times of Homer, they are skip the binary distinctions. As for sex, Italians have become women and / or men. So it seems
in the analysis conducted by the GPF Institute for Pfeizer, Italians and sexuality (2007), where strange subjects meet sexual. “The first macro-evidence of the survey is the alignment of the answers of men and women on the majority indicators. The data reveals the rapprochement of genders, based on a process of revision of sexual roles ". Such as
Simone de Beauvoir would say: «Being a woman means being a man like any other». To the applause of the women, the advertising exposes the naked male body. Excellent result, such as the one that allowed women to be soldiers and killing children. On the other hand, “advertisers are sand merchants who work for the expansion of desert "(Marcuse Group, 2006).
GPF research again: “Today men are more willing to talk about their sexuality and the problems with it
linked and are more likely to resolve any forms of discomfort with an approach that combines the need for find understanding and listening, and the security given from a medical support perspective ". The polls, you know, they essentially contain narratives of oneself, of how we would like to be and not of how one is. Freud did not interpret dreams, but he analyzed how they were told, word for word. This is how polls should be read. TO apparently, today's Italian is an advocate of the love couple (for 76.6% of men and 85.6% of women, "it is not it is possible to have satisfying sexual relations without emotional involvement "). The man imagines himself tender with the women, but sure of its "pharmaceutical toughness" below the belt.In this regard we are witnessing a series of behavioral transformations in the sphere of sexuality that show an inversion of secondary sexual characteristics. The phenomenon, as always in the imagination, involves more the female body rather than male body. Sex is no longer considered that which is activated towards the genitals (characters sexual primary), but the one that manages the secondary ones (butts, breasts, feet, lips, navel, back, hair, muscles and penis length for men etc.). This is the realm of lightness and tenderness, like teaches the latin lover. Primary sex is blood and sweat; the secondary one is the praise of impermanence.
Here because it is a market area. Tenderness leaves no consequences, coitus does. Tenderness is bought back to infinity. The tired coitus. Sexual satisfaction must then be reconsidered: does it address the primary or secondary sex?
I think Italians today are very satisfied with this second, new, character-related form of sex
secondary: men are all voyeurs and skilled in the dead hand; women have become exhibitionists (to the point that this is how an old lady from a telephone advertisement is represented, complete with an open raincoat). A beautiful satisfaction.
IN http://dweb.repubblica.it/dettaglio/Saremo-UOME-o-DONNI/37361?page=3
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