Career Astrology By Date Of Birth

Baptists, clergy and victims

lily-ends, this 2010, with the 'NO' government Brazilian extradition of Cesare Battisti.
once again prevails the idea that violence is justified and acceptable as a policy tool. Again
ideological wins that legacy still thrives in many environments, including so-called 'intellectuals', such as those covered, protected and fed by the Baptists in his exile in France.
Today we can not help but condemn the perverse obsession that, starting from the ravages of street protests, rising gradually for all stages of violence, to end political murder, as noble as fighting for just causes of criminal contempt the right (as a guarantee of protection and coexistence for everyone) and rights (such as intangible heritage of all citizens).
Recognizing the cruelty and injustice legitimacy in political debate is a serious responsibility that must be tackled with the media that the public reason, dialogue and the rules we make available.
Secondly, and as a result of that obsession, there is the invisibility of the victims.
In this case it is the sergeant of the guards Antonio Santoro, 52, 25 year-old policeman's Andrea Campagna, the jeweler Torregiani, 43, butcher Lino Sabbadin, 46, killed between '78 and '79.
And with them, the family, morally and physically affected by the violence (the son is a paraplegic Torregiani since then). All
clearly enemies of some alleged misconduct, all found guilty of collusion do not know which court improvised ideological blindness. Where are now the alleged defenders of the people in front of the denial of the rights of these innocent people?
Ordinary citizens rarely have effective tools to defend against these conquerors: and those that hit, fired, they detonated the bombs, and those who have written, stirred, covered the violence taking advantage of their pulpits.
then begin to recognize these clerics (the list is long ...) and boycott them, not to read their articles, not to buy their books, to disobey this junk with culture and cultural dialogue, not to share the responsibility to make even the masters of thought. To assume, at least occasionally, the responsibility that comes with intellectual profession, often used as an ideological weapon.
Finally, as the political and public institutions do not colluding, we cultivate the right, as a source of protection and repair of all abuses, and protect the rights, as a garrison for the protection of victims.

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29/Telamoni # # 2 Consolation

Marcus Tullius Cicero (106-43 BC) placed, from the philosophical point of view, among the eclectic. Indeed, he offers, like slipping G. Real, "the finest eclectic paradigm of thought, which is to say the best paradigm of the poorest of the philosophies, and, in a sense, the most antispeculativa speculation." However, he had the great merit of having done a job and dissemination of diffusione della filosofia greca nell’area della cultura romana.

Il tema della consolazione sembra particolarmente adatto per essere affrontato da un eclettico-divulgatore come lui. Cicerone, infatti, dedicò all’argomento il De consolatione , del 45, in occasione della morte di sua figlia Tullia (opera di cui restano soltanto dei frammenti), e molte pagine delle Tusculanae disputationes. Nel libro III di queste, Cicerone elenca, sinteticamente, i metodi offerti dalle varie scuole, optando per un approccio integrato o eclettico, di tipo — si direbbe oggi  cognitivo-comportamentale. Nei §§ 75-79 leggiamo:

(75) This is therefore the duty of comforters, remove from the root sad, or calm, or reduce it as much as possible, stop it or prevent it from further expansion, or divert to other targets. (76) Some people think that the only task of the Counselor is to make people understand that evil does not exist, as claimed by Cleanthes. Others, that evil is not serious, as they say the peripatetic. Others shift the focus from evil to good, as Epicurus. For others it is sufficient to show that nothing unexpected has happened, such as Cyrenaica. Chrysippus thinks that what capital is removed from the person suffering the idea of \u200b\u200bperforming a proper and due. Other bring together all the various kinds of consolation, as each person will be touched on various topics, as I did myself in my Consolation bringing together the various topics: my heart was swollen and I had groped each kind of care .

But we must also seize the right moment to diseases of the soul no less than those of the body, such as the Prometheus of Aeschylus, which is said: "I think you know, Prometheus, who may speak treating anger. " And he answered: "Yes, if you apply the medication on time, and does not irritate the wound with a heavy hand."

(77) In the consolation, then, is the first remedy is to teach that there is no harm or at least not great, the second is rely on the common human condition and the specific characteristics, if any, of the person suffering; the third show that it is supremely silly being overcome by sadness, knowing that it takes no advantage. Cleanthes fact consoled the wise, which has no need of consolation, and if you are suffering persuades him that there is no evil except that which is shameful, not take away the pain, but the ignorance, however, the occasion is not favorable teaching. Yet it seems to me that Cleanthes has not considered enough the fact that sadness can sometimes arise just from what he saw as the supreme evil. What does it say of Socrates, according to tradition, Alcibiades persuaded not to be between a man and that he, the noble Alcibiades and any porter there was no difference when Alcibiades was upset and crying begging Socrates to teach virtue and to rid him of the habit? What then shall we say, Cleanthes? That there was no harm in this afflicting Alcibiades? (78) What are the arguments of Licone? He said that to belittle the sadness is caused by small things, luck or disadvantages of the body, not from the evils of the soul. But what Alcibiades complained was not just the evils and defects of the soul? As for the consolation of Epicurus have said enough before.

(79) It is not entirely certain even the consolation more common and often useful that says "not only to you this has happened." It is helpful, I said, but not always and not to all: there are those who reject it, but it makes no difference how it is used. What is at issue is in fact as he endured his misfortunes each of those who endure it wisely, and not what was the disgrace from which each of them was hit. The topic of Chrysippus is objectively more solid, but it is difficult to use in circumstances of pain. It is difficult to prove that a person suffering is suffering and why he believes his choice to do. And as in the cases we do not adopt the same position - this is the term we use for the kinds of disputes but adapt to the circumstances, the type of dispute, the person - as in the consolation we have to consider what kind of remedy for each person may receive .

Here we find the arguments that have strong similarities with the teachings that come from the tradition of the ancient school of Buddhism, on the latter, in particular, I would like.

The argument that the general pain reminds us of the history of Kisagotami, the woman who, desperate for the loss of a child, she was invited by the Buddha to bring him a mustard seed from a house where no there was no death. The woman, not found, is put in front of the universality and inevitability of death : "I just thought I was to suffer, but I saw that death is in every house in the village and the dead outnumber the living. The constazione that death is not something personal ('hoc tibi do not just' ) would free the woman from her despair and, on the basis of an automatic free from the observation that goes to the acceptance, Kisagotami would have been "enlightened." Weak argument, which makes sense only as a warning not to emphasize their status, but that does not lead to draw any consciousness of the tragic human condition. Cicero, and rightly introduced with caution, rather than looking to the example that can be offered during the miseries, " What is at issue is in fact as he endured his misfortunes each of those who endure it wisely and not what was the disgrace from which each of them was hit .

The consolation offered by Chrysippus (the evil of our judgments and depends on our will) appears in Cicerone very valuable on a theoretical level, but " difficult to use in circumstances of pain. It is difficult to prove that a person suffering is suffering because he believes his choice and had to do. " According to this view, evil is in the consciousness (of evil) and the "consensus" that is given to the court. Similarly, in the Sermon on the arrow , the Buddha says: "It is as if, monks, a man was shot with an arrow and immediately was struck by another, so that he or monks, perceive the pain of two arrows. Similarly, O monks, the ordinary man, who did not receive spiritual teachings, when touched by a feeling of pain suffers, grieves, mourns, cries beating his chest, u not enter into a state of confusion . He experiences two kinds of feeling: a bodily and mental. " For the essay that is truly evil is turpidudine, what is dishonorable, the rest or can not be seen as a bad or "evil so small that it is obscured by the wisdom and can be seen with difficulty, because this is not wise invents or add elements affliction by public opinion, and does not feel right torment as much as possible and let himself be consumed by grief, which is the worst possible attitudes. " Even here, if the speech is aimed at moderation, measure, control of behavior, we are in the presence of a teaching rather than valid and appropriate, but is no longer so if you fall into an anti-intellectual and we have the objective of denying the court, "reducing" and eliminating the subject. The hatred, anger (unlike the ethical indignation) are the result of separation and certainly increase the pain, so the attitude of the test will be to live with a non-dualistic attaggiamento the inevitable dualities of existence, in order not to suffer, to suffer, at least until the pain is not likely to overwhelm the ability to control and consciousness itself, but this should not be confused with the philosophical revival of anti-intellectualism , on which I would refer, as I have already re-written in slurs Buddhist , pp. 24 ff.

However, as a good eclectic, Cicero looks at the result and, like a doctor who wants to obtain the healing of the sick, do not worry too much focus on a particular therapy, but choose the one or ones that considers most appropriate for his patient. That is, an orator what is said also, "as in the cases we do not adopt the same position (this is the term we use for the kinds of disputes ) but adapt to the circumstances, the type of dispute, the person, as in the consolation we must consider what kind of remedy a person can receive " . Therefore, after listing various methods, he opts for an eclectic approach.

(continued)

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Unanswered

long run on the network lists of unanswered questions and also the portal Ask Jeeens , who would like to respond to everything, makes a list of 10 questions that always seem to go unanswered, inviting users to search for them. Among these: "what is the meaning of life?", "Does God exist?", "Blondes have more fun?" And so continuing. And there are comic-idiotic questions like the ones you can find the site http://www.zigolo.net/domande-senza-risposta.html . But recently, I see reported in newspapers, including one of the most prestigious scientific academies, the Royal Society, he listed, the mouth of its president Martin Rees, the questions that science has not (yet?) able to answer. In addition to those of the cosmological argument, there are some that relate to man, including one that struck me asks, "What is consciousness?". I hit it, post it, reveals a kind of naivete and methodology of how to define the meaning. Psychology, science of the psyche, had inflicted self-defeating (ejecting from his own concepts as consciousness) is now a wound heal with difficulty, so we are pleased to welcome the fair return to what is right (even with all the questions related), the mind and consciousness. Writes Julian Jaynes, one of the psychologists of the rediscovery of consciousness, "World views and visions of this region is inconsistent heard silence of the mind! And these memories intangible ineffable essences, these dreams that no one can show! And as individuals, how intimate! A secret theater of monologues done without words and advice prevenient stay invisible for all moods, musings, and mysteries, a place of endless disappointments and discoveries. A whole kingdom over which each of us reigns solitary and recluse, contesting what they want, controlling what it can. Hidden hermitage where we can study in depth the troubled book of what we did and we still do. A introcosmo me which is more of what I can find in a mirror. This awareness, which is my most secret myself, who is everything and yet nothing is nothing, what is it? And where was? And why? "

Speaking of consciousness I believe is necessary, first of all, do some essential considerations. It should be noted here that we want to refer to consciousness in its most general sense of conscious experience, from its "zero" ("something is happening," "I feel pleasure or pain"), of inner life or lived in the out, therefore, semantic fields of care and morality, and its pole pairs of care / negligence, strict liability / hallway, etc.. But those who think you can find in the manuals or in any dictionary definition of this concept, will inevitably be disappointed in the lemma lemma, in fact, they ran a series of references and synonyms in a game that would not achieve any real definition. Consulting, for example., The Webster's ( Third New International Dictionary of the Inglese Language ), we find that consciousness , as consciousness in the sense of psychic function generally synonymous with the mind, leads us To: awareness = understanding, qc consciousness, alertness, aware, be awake, be ready; mindfulness = awareness, mindfulness, alertness = activation, alarm vigilance = vigilance, and continuous. P ver much, the Lalande ( Vocabulaire technique et critique de la Philosophie ), noted that consciousness is one of the key figures of mental activity, and, as such, it is not broken down into simpler elements, containing the following words of Hamilton: "Consciousness can not be: we know perfectly what is consciousness, but we can not communicate to the other without confusion, a definition of what that we ourselves clearly grasp. The reason is simple: consciousness is at the root of all knowledge. " However, this difficulty of definition is not scandalous nor witnesses to a congenital weakness of psychology when is compared with other disciplines. All, in fact, have the conditions, taken as a starting point for the definition of other concepts and properties (such as measurable "Sizes") of the phenomena being studied. So assume that physics is given immediate experience, with respect to length, mass, time and electric charge, assuming these as "fundamental values", is then used to define other sizes, which are known as the "derived quantities" (for es., speed, ratio of length and time). The fact that the fundamental values \u200b\u200bare not established, but are "taken" conscious experience (and thus are based on a given psychological!) Does not mean they can not be studied and measured, as well teaches physics.

not defined, the conscience - the basis not only of psychology but of the entire scientific construction - will therefore be investigated, as well as from the psychological, even from psychopathology, neurology, anthropology, etc.., Interested in understand extension, swings, quality, related, etc.. So, consciousness is our own experience, that without which there would be no world and no questions asked, and, as happens in other cases, the demand on it is an unanswered question, but a misplaced question.

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"We marched, as usual, in non-violent protest against this reform. We condemn any violent incident that occurred this morning in Palermo. "The Albanian state Gandolfo and Fausto Melluso of Unipa Block. They continue: "This climate of tension does not facilitate the participation and risk undermining the relationship of solidarity that grew with the whole society. We continued with the march up to Avenue of Science and this afternoon we will back to the streets to reaffirm always peacefully, our opposition to this government and this reform. "

" No symmetry.
First of all, no symmetry.
Our weapon is the fact that we act like them,
not talk like them,
not even seem to like them.
Against their police deployed to our music,
against their ugliness, our beauty,
against their running our dance. "
(John Holloway)

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condemn! We condemn acts of violence and vandalism during protests today against the Ddl Gelmini!
protests made not only by violent groups who want to exploit the protest, but also from university students and the Medes that dream a better future than that which gives us the current (mis) government!

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UNIPA-BLOCK: AGAINST THE NEW YEAR 2011 TO DDL GELMINI

After the great events of recent weeks, we give life to another great day of action against this reform to express our dissent to the process of dismantling public education implemented by the government!

streets to a better Italy, the streets to SAVE OUR FUTURE


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And in the afternoon while the Senate is the bill during the final vote Gelmini, all square Massimo at 16:30 to make us feel even blocking traffic!
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Saturday 18 and Sunday 19

year along with the Left and the Caracol Arci Palermo ADA Group offers products in the coop. Social workers, not only "that stems from its associated Arci Sicilia project that runs from February 2000 un'azieda farming land confiscated from the mafia in the territory of Corleone and Monreale. A Christmas gift basket for a solidarity that will allow us to support projects for AMREF. Contact us for your gift bag: You can collect it at our headquarters in Palermo in Via degli Schioppettieri, 8 or visit us on Saturday 18 and Sunday, December 19 on Via Cavour near the Feltrinelli.
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Ramblings and remember the" cold "and its #

Baudelaire The morning twilight

Aurora shivering in pink dress and green / advanced slowly on the deserted Seine, / And the dark Paris, rubbing Eye / grabbed his tools, old laborious.

[ It Crepuscolo del mattino : Tremando di freddo, verde e rosa jacket in the aurora avanzava lentamente sulla Senna Deserta, e cupo, vecchio laborioso, Parigi rubbing his eyes challenged his tools, trans. RV].

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idioms # 13 / Pyrrhic victory

Runs insistently in recent days, the expression "Pyrrhic victory". But who was Pyrrhic victory and what is it about?
Pirro (P ý Rrose, greek, red), 318-272 a. C., King of Epirus (a small kingdom between Albania and Greece), was one of the main enemies of the expansion Roman, aiming to extend its hegemony in Italy and Africa. When, in 281, the city of Taranto (then in Ancient Greece) asked him for help against Pyrrhus, Rome had a good excuse to send a powerful army in southern Italy reported that two wins at Heraclea (today Policoro, Matera) and Ausculum (Ascoli Satriano, Foggia). Although winning, Pirro lost half of his men and the main commanders, leaving more than 13,000 soldiers on the ground. Subsequently defeated by the Romans (275) and Carthage (which are also hostile to its expansionist) died three years later. Pirro, according to historians, after his victories expensive to have spoken the phrase " Another victory like this and come back in Epirus without even a soldier "(Paul Orosius, IV sec. DC). The clash between the great powers of that time has left its mark on the collective memory expression "Pyrrhic victory" is still used in the language of sports, politics, etc.. on the occasion of victories that give more glory to success.

"Pyrrhic victory" is a phrase quite simple it is to be hoped that (known or supposed historical references such) will not be abused as it did with Dante "makes me shudder veins and pulses (Inf, I, v. 90), where wrists are the arteries buttons (and not the anatomical region of the wrist!), wanting to say that Dante, for example. for fear, shiver these vessels being abandoned by the blood. Of this we had to listen to various deformations using political, even by people "rapprentativi", so it became: "to shake his wrists" (Prodi) or "shakes his wrists" (Casino), etc..

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What is not said on the Big Society

The curiosity of Europeans about the ability to realize the dream of David Cameron's Big Society is very large. In recent months, British Prime Minister has proclaimed a goal ambitious: to transform Britain into a structured, never seen, the original Big Society, under "the greatest redistribution of power from Whitehall to the elite men and women of the street." In essence, while the state stands aside, will the local communities, with funds made available by the Society Big Bank and the participation of ordinary citizens more enterprising, to manage, to give some examples, public transport, collection waste, the preservation of parks and so forth, becoming the de facto system of government of the United Kingdom. Big
Society, subsidiarity is true? Cameron said, inter alia: "This land is full of untapped talent, men and women capable of leading their lives. Fostering volunteerism, philanthropy and social action. There are things that a prime minister is because duty calls, reduce debt is one of them. Others, like the Big Society, because they are the heart and passion to push it. "

Immediately, the Economist has willingly offered his endorsement. Which is not surprising when you consider that the authoritative British daily the last Labour government was responsible for over-spending policies. And the action of the outgoing Prime Minister Gordon Brown has been criticized for being that of an old-fashioned socialist. Conversely, in Cameron's vision, the local community and civil society represent the most appropriate size to support the individual, the best tool to allow people to take action in a lean, not bureaucracies, to better address the different needs of each.

The "power to the people," one of the most appealing slogan of Cameron, means just that people and groups of citizens can only manage a variety of functions traditionally had a monopoly of the state. And this seems to have the strength to break the traditional ideological barriers and the old distinctions between left and right. Also because of the evident traces of autonomy with respect to social policy are present in all political cultures, be they liberal or conservative imprint. Obviously, however, things are more complex than they appear.

cuts in public spending
First, the impetus for the Big Society must be contextualized in a situation characterized by a very painful choice to reduce the government's' huge debt and massive doses at once. The Cabinet of Cameron is planning cuts in public spending up to 40% in many areas, cuts that will force people to pay more for public services, to extend working lives, to have lower pensions in the future. At this point the criticism of the Labour party at home, but of all the left in Europe and in Italy are very violent. Criticisms that have also affected the Chancellor of the Exchequer George Osborne, accused of populism for asking all citizens to make their proposals on how to cut public spending by using a dedicated website. Just the Labour opposition has criticized this move, "designed to deceive people and make people believe that there is popular support for spending cuts planned by the government." But the British liked the idea: the Spending Challenge started June 24 and since then has received 45 thousand including 100 thousand suggestions and concrete proposals on how to save by eliminating those administrative tasks that are unnecessary, redundant and costly. The advice has been passed to respective ministries to be evaluated.

The welfare that we should expect
Secondly, it begins to get the idea that the sixty-year cycle of growth in Western democracies has been interrupted and that our assumptions of wealth, affluence and social services should be reconsidered. 'S current financial crisis has little to do. Unlikely that we will enjoy more wealth and strength that allowed us to build generous welfare systems, by simply increasing taxes and government spending. Member of the developed world will not have the funds necessary to keep them standing. All governments, of whatever political hue, will require greater sharing of citizens, an increase of the social responsibilities of individuals and businesses, and greater ability to produce services, greater independence from government, a collective effort to build new social bonds. Most likely, the Big Society is also based on this calculation.

In fact, it is very difficult to understand what Cameron is today if only a slogan to digest significant cuts in public employment and public assistance. Just as it is difficult to say if there were any serious intentions vice versa, if this challenge is won. It is certain, however, that the British political culture there seems historically more than equipped to deal with the Italian issue of transfer of powers and responsibilities from the state to citizens.

conditions to meet the challenge successfully
There are at least three conditions for a target of this magnitude can be approached and achieved.

The first condition is the existence of a widespread civic dimension in the country. There is no mention here of civic or civic virtues for which it is always very hard to make objective assessments. In this case, means that environment favorable civic dimension (attitudes, behaviors, views of reality, technologies, practices, organizational models, professional patterns, climate of acceptance and trust, norms and rules) to the presence and action of citizens in public life. In this sense, in Italy there is a deep dichotomy, for example, between the high level of confidence that the people expressed towards civic organizations and cultural mistrust, the barriers to corporate practices and injunctions that the national ruling classes (in the professions , media, universities, government and politics) have towards civic activism.

The second condition is the existence of civic organizations capable of assuming power and responsibility in the public sphere, participating in the development, implementation and evaluation of policies. From this point of view, the news is certainly encouraging. As demonstrated by significant studies, the phenomenon of active citizenship in Italy has grown a lot in recent years, both quantitatively and qualitatively, especially in the South Italy can rely on social promotion, the reality of the voluntary organizations to protect the rights, environmental movement, able to exert a strong impact in many key areas of daily life: social tracking helper, environmental protection, quality of services and so forth. In view of the Big Society remains, however, an important element of weakness highlighted in 2008 the first edition of the Civil Society Index, which is the lack of resources (Structural, economic, financial, technical, etc.).. Resources without which it is very difficult for the "society" can really become "big."

The third prerequisite is the existence of political-administrative institutions efficient and effective. Because in reality the state is able to meet the challenge of Big Society must be raised by the weight of its own bureaucracies and that they increase their productivity, without waste and in a context of transparency. Arguments apparently discounted, but we know how many elements are opposed. But there's more and it is a question nullifying: the political-administrative authorities should be mainly "catalysts" and "capacitated". In other words, their primary mission should be the empowerment of its citizens. Nothing strange in theory, if you think that this mission is very clearly written in Article .118 last paragraph of the Constitution. Very complicated, in fact, because it means asking the state - and the lower classes that benefit - a reduction of powers and increased responsibilities that no ruling class - right or left - can accept.

The debate in Italy
Instead of dealing with these issues, the debate on the Big Society has now reduced to little stuff. The majority of observers watching from a distance, like a dim reflection of cultures and distant lands. A large gray zone of potential players they are apathetic, including those segments of the political progress that should have more courage in meeting the new challenges inherent in such. And so, eventually, create the two extreme parties.

On the one hand, critics (a priori) that you read in the usual attempt to dismantle the state and cut public places. Among them, unfortunately, many people left that is even expected to boast a long tradition of independent initiative with respect to social policy and should appreciate that, contrary to market logic, the idea Self-government organization from the bottom of the commons. It appears that rather frightened by the progressive end of the command and administrative centralism: the Big Society is a trick used to cover severe cuts with the rhetoric of the new citizenship.

other hand, are the fans who sing the magnificent and progressive of the proposal, often in order to justify an approach to subsidiarity, which remains highly questionable. Indeed, in theory - but one might say, with just a hint of controversy in the "practical" - this position, the civil society has a way of corporate management and the provision of public goods: they move in almost-profit entities who presume to guarantee freedom of choice for users, but actually led to new forms of de facto discrimination. In addition, the State, which also apparently withdraws by the direct supply of such goods, posing as a negotiator and contractor, often through contiguity less than transparent, thereby maintaining a pervasive role of dominus, although all 'internal logic partisan. As part of the political-administrative institutions - both regionally and at the level of national government - there are exponents of this approach.

The Big Society of unresolved
Worse still, the fans of the uncritical Big Society forget to evaluate, with the necessary seriousness and realism, the numerous unresolved nodes from that perspective, especially in terms of ongoing responsibility of the institutions, access to universal rights of citizens to make effective tools for empowerment civic organizations.

In particular, the first consideration is the state's role in strengthening the capacity of citizens to participate in the governance of public policies. In reality, if indeed the State, as required by the principle of subsidiarity, it would encourage and support civic organizations, to fill their structural weaknesses, technical and financial resources, increase their ability to influence the life of the country in different policy areas, with an investment territorial capillary, the effort required, in cultural, administrative and business is certainly not modest. In short, "capacitive" citizens is a responsibility of institutions is costly and represents a real public policy.

resources available to the Big Bank Society in the UK or the Foundation for the South in Italy are nothing compared to the goals they should achieve.
Secondly, to give space to civil society, can not mean losing sight of the goal to achieve and maintain throughout the national territory a high quality of answers and a minimum of spatial homogeneity is needed to grow the country and lessen the inequalities between the region and the region. It is true that today the issue of access, universality and equal protection of the rights now seems almost exclusively deal of civic organizations. But it is also true that public institutions - for reasons of capacity and actual resources available - they could not refrain from intervention and massive investments in various sectors (education, research, infrastructure, health and social services, utilities, etc.). with the dual purpose of accompanying civic initiatives and to enable the country to move together towards a shared objective.

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Idioms # 12/Paccottiglia

Sell junk, junk erudition, producing works of art are nothing but junk, luxury junk ... Where is this word that we hear so often used?

it probably derives from the English pacotilla (from paquete , perhaps from French paquet ), although it seems attested in English only at the end of the eighteenth sec. Designate, in origin, the tax-free goods that had embarked the captain, crew or passengers of a ship in order to have trade staff in the colonial markets of distant lands ( "pacotilles pour objet d'échanges avec les sauvages" , A. Daudet). So, metaphorically, the goods of poor quality, low value, vulgar, in bad taste, in art and literature works of little value, "trade", and the miscellany of everyday objects that filled the small or middle-class housing and the shops of junk dealers.

is worth remembering also that package (from Br., paquet or pacquet ), appears in Italian as a diminutive of pack (object or group of related objects or held together by a wrap), although it precedes, derived from the French paquet (from the pacque ) in turn from the Dutch pak (bale of wool?).

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Madeleines de Commercy

With the autumn are back madeleines, small sweet and noble tradition. Their history?

Stanislaus Leszczy ński, exiled king of Poland, Duke of Lorraine , had established his residence in Commercy and Luneville (with a beautiful courtyard and a vibrant cultural life). In 1755 at a celebration held in 1755 in Castle Commercy, one of the attendants, Madeleine Paulmier, had prepared a traditional sweet dessert of the place (made from flour, eggs, sugar and butter ), the original form of a shell, in which the King gave the name of Madeleine de Commercy. Being the daughter of Stanislaus, Leszczy ńska Maria, Queen of France, wife of Louis XV from 1725, the sweet reached the halls of Versailles and, later, one of the pastry chefs will Stanislaus began commercial production is in its form authentic, come down to us. Another moment of fame for madeleines was what they had for the inauguration of the railway Paris-Strasbourg (1852) by Napolone III, when the imperial court in Commercy stopped for lunch, where they towered as a typical product of the place.

Another tradition links the madeleines origin of the pilgrimage to Saint-Jacques de Compostella (around the ninth century.) Opportunity for a girl named Madeleine, of offer the pilgrims this cake (molded in the shell Saint-Jacques, emblem of the pilgrimage). The two stories, however, can not be in conflict if, as mentioned, the cake prepared by Paulmier was already in the tradition of the place.

But the fame of madelaines is indisputably linked to Recherche Proust. Marcel, a famous page in the book, he speaks as an example of "involuntary memory, triggered by" these short and sweet plump calling Petites madelaines and who seem molded in the fluted valve of a "scallop" '. The taste of a madeleine back to childhood in Combray Proust: the memories of that time seemed broken down, nothing survived, "the forms - including that of the small shell of pastry, so fat sensual under its severe and pious pleating - had disappeared; but then thanks to that taste, he, in the coincidence of past and present, escapes the transience of time and can sense the essence of things. The "resurrection" of Cambray thus allows it to start "the pious pilgrimage in search of lost time and truth, a route that - unlike what happened in the Middle Ages - does not involve any mortification sensitivity, but rather enhances its value. Devoted and sensual, therefore, a paradox is only apparent in extreme condensation which contains the meaning of the book "(from a comment by Alberto Beretta Anguissola the side of Swann ).

Our poor children did not know madeleines to recall, but the richest maturity makes us go back to reading Proust. It is no small thing: he had the same Proust, said that "life finally rediscovered and illuminated, the single life, therefore, fully lived, is literature"?

(photo from Wikipedia)

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# 3/Eliade on time and wasting time

"Rarely can you live in a more surprising, more fertile, and in moments when you lose your time. In fact, only then can you truly feel, in other cases only plays to make a reply or for complete information. [...] This happy is a complete waste of time opening a completely empty (in Oceanography, cit. Coulianu in IP, Mircea Eliade, Assisi, Cittadella Ed, 1978).
an empty time, every time, has the value a do laundry for the mind (to use an expression of my Master Ichishima) and that's fine, but then what? And you?

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Idioms # 11/Nostalgie tripartite

Nostalgia for the tripartite division of space (which is close to me that I speak or write, next to you to whom I speak or write, away from both), which corrisondono three groups of adjectives (demonstrative) and adverbs (place).

grammars remind us, in fact, that this , CODEST / Him, one are used to designate properties located respectively near the speaker, the listener, far from both. Example: When I leave this house will come to your house, but MISUSE I will be limited, not like I could stay in one of your brother.

If here and here refer to a place closer to the speaker and less near or far from the listener, standest and costs (with compounds costassù and costaggiù ) refer to a place away from the speaker, but close to the listener, giving, preferably standest a place on time, cost area without precise definition, there and there refer instead to a place away from the speaker and listener. Examples: I will come to you and when I standest we have dinner together, then we will go beyond where we were last year. - I'll come when I'm in Italy and costs will visit many museums. - Silence costassù! - What you doing? And in these two verses of Dante are together representatives of two classes: And what if 'there, you soul, from these parties, who are dead.

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Listening and Middle Way

"The domestic space, that of the house, the apartment (same territory at the end of animal) is an area of \u200b\u200bfamiliar noises, recognized , which together form a kind of symphony home: beat of different doors, voices, sounds of cooking, plumbing, echoes from the outside: Kafka has described exactly this symphony in a family page Logs (5 November 1911): "I'm sitting in my room in the headquarters of the noise of the whole apartment: I hear doors slamming all the ... "and you know the anxiety of hospitalized children who can not hear the familiar noises of maternal shelter": thus R. Barthes writes of 'Listening (in The obvious el'ottuso , tr. Com., Torino, Einaudi, 1985), showing how, through the everyday life of this language, the "Domestic Symphony" will unite us and lead us into the phenomenal world, ordinary landscape. But we can and we want to, listen to other voices that lead us into a territory, other, other, "wholly other" in an absolute world, unique, vertical, for which it requires the ability to "play a panic in the greek sense, the Dionysian."

is made mandatory, at this point, return to the mythical song of the Sirens and the consequences of listening. It is on these mythological figures who wish to dwell (and thus referring to the large volume of M. Bettini and L. Spina, The myth of the Sirens, Torino, Einaudi, 2007, and the rich voice Wikipedia, l ' free encyclopedia), but the meaning of that song and the consequences of his play as a metaphor of the journey and spiritual realization.

What could be so special about that song? Should be, at first contact, simple, understandable, everyday, as it is, eg., The body of the simple and everyday, but also "disturbing" when we meet in his absolute directness: "There was something wonderful in that song real, common, secret, "writes M. Blanchot (cited by Barthes), "singing simple, everyday, that all of a sudden it gave her to recognize [...] part of the abyss: that, once understood, a chasm opened in every word and called forcefully shooting into '. That song could not be heard with impunity, because it was an in-hand, "the sound of honey ' Homer says. They promised the daughters of Achelous, " No one has ever passed through here with the black ship with our mouth without hearing the sound of honey, but he goes after having enjoyed it and knowing things. Because we know the pain that the Argives and Trojans suffered extensive Troy by the will of the gods know what is happening on the ground fertile " . To know more things, maybe absolute knowledge, a knowledge that has a high price for those who yield to this temptation: a turning away from earthly life, the alienation, the humiliation and death itself: "to him that ignorant s' approaches and listens to the voice of the Sirens, ever again his wife and children's children are close, happy and at home is back, but the Sirens enchant him with a clear hand, lying on the grass. " Comment A. Tarabocchia Canavero (see Wikipedia): "It looks like outside of their intentions to hold the men who have always accepted their invitation: they lie or inconsistency of the myth that wants all-knowing, not aware that the" desire to know more things " has brought all those who have stayed with them to satisfy you to forget the family affections, to the neglect of everything that has to do with their lives, to let die: does not seem to realize that the sea can be seen between flowers, their bones and their rotting limbs ... The beautiful voice is just the shell of the tempting Sirens of Homer, "to know more things." It is the temptation to "original" omniscience. Yielding to this temptation, indulge in absolute terms, this desire leads to break family ties, to lose the social and civil, to die. Homer for this conviction. To this the hero must escape, must not interrupt his nostos [back] .

To stay in the metaphor, if we can find the song of the Sirens in the promises of totalitarian "revelations" or the seductions of religious ideologies, we must not forget that the Sirens have a weapon that can be even more fearful of the song: their silence. This reflection leads us to a story by Kafka ( The Silence of the Sirens, in Tales, tr. Com., Milan, Mondadori, 1990), which has a Ulysses who fills their ears with wax and makes chaining mast, but we can say, mocked by the Sirens, who do not sing from his view. Ulysses "had full confidence in the handful of wax and the nodes of the chains and, with innocent joy because of his mezzucci, sailed to meet the sirens. Has not happened, no, but you would think that someone has been saved from their hand, but certainly not by their silence. No mortal can resist the feeling of defeating him with their overwhelming strength and pride it brings. In fact, the arrival of Ulysses powerful singers do not sing, either believing that much could be overcome only with the opponent's silence is not forgetting to sing at the sight of happiness that was blowing the face of Ulysses, who did not think of anything but wax and chains . He, however, we will say so, did not hear their silence thought they were singing and he imagined that he alone was preserved from hearing. A glimpse of the saw to turn the neck, breathe deeply, he noticed their eyes full of tears, lips parted, and I think that all this was part of the melodies that you hear, you will lose around him. But all that touched only his eyes fixed on the distance, the sirens disappeared, so to speak, in front of his resolve, and just when they were closer, he knew nothing about them. "

The Sirens of silence suggests another way in which the "revelations" often occur, "expressing" the abyss of Wholeness in suicide silence the word in a "mystical" if the words are always inadequate, both rimenere is silent and look "inside" that could not be found "outside"!

Sounds home of the symphony, as the truth of the phenomenal world that pull us into the banality of everyday life, on the one hand, the "revelations" of the whole that pull us away from the world by claiming to place them into a reality "other", or Pleroma Emptiness other.

But unhappy, as we are enamored of the Middle Way, we wonder: Is there another way to make a "listen failed", Barthes would say, affirm the truth of the 'otherwise' dell'irraggiungibile instead of the "Other"? One answer, if we pick it up, we will meet again, the mythical story. We need to go to the company of the Argonauts, before the voyages of Ulysses, and the story that makes them, in the Argonautica , the poet Apollonius of Rhodes. It should be noted that the members of the expedition of the Argonauts was also part of Orpheus, the Thracian poet, son of one of the Muses. When the passage of their vessels, the Sirens were going to do the usual game of seduction, he recruited a race that began with their comrades to safety, so much more significant than would later Ulysses with his "mezzucci. "Even for them, without hesitation, sent the enchanting voice and already were about to throw off the moorings, where the son of Eagro, the Thracian Orpheus, had not stretched with his hands the strings of the lyre of Biston and sang a lively song, with a rapid pace, so that their ears the sound of thunder: it got the better of the harp voice of virgins. Zefiro el'onda resonant pushed forward from the stern brought the ship and their song became an indistinct sound. " The race, as they look M. Bettini and L. Spina, contains several symbolic elements: it is "singing contest, melody, rhythm, vocal, as well as challenge mortal race been artists, perhaps, the race between a man Sources in the divine and hybrid creatures, [...] in the festering evil, as a response to their happiness taken away by a vengeful goddess. " But there's more: in Orpheus Orphic Argonautica, speaking in first person, tells us: "I sang, raising his voice with high tone, a hymn of wonders, as once came into conflict for the horses feet as fast as the turbines, high-thundering Zeus and shakers of the ocean floor, and then the hair-dark-god angry with his father Zeus struck the ground with his trident Lycaonia gold and violently broke up into pieces in order to make the endless Acue marine islands, and so called Sardinia, Cyprus, Euboea and still windy. So, while I was singing with the harp, the Sirens, from the top of the cliff, they were astonished, then put an end to their song. [...] Moaned so desperate, why came the fateful day of death "(in M. Bettini and L. Spina, op. Cit. ). If the contents of the Sirens' song we know nothing, the song of Orpheus is fascinating in its own content, tells of battles between gods and natural phenomena, is not an empty hand, prefers the word, the stories and events. The end of the sirens we can at this point, read it as the end of the ability of the revelations of seduction and ideologies of the whole, the unveiling of the elements present in them and lie attempts of dishonest, totalitarian, to present the party as a whole. The Absolute is offering Orpheus, however, the total non-totalitarian form of the Absolute, speech and song, is heaven and earth, the beauty of truth and the truth of beauty, perfection achieved in the fullness of or hand gesture is not just that the teaching of the Middle Way dall'Orfeo proposed Indian who was called Buddha, the Enlightened honor from the world? It is not the Bible , the Lotus Sutra , the Bhagavad-Gita of the great works of poetry?

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Toro, Moloch, The Sun

Sokurov spent three films in power ( Toro, Moloch, The Sun ), more precisely in three figures who embodied the absolute power in the twentieth century, Lenin, Hitler, Hiroito for demythologizing, show the human weakness, and thus the absurdity of the support given to them as charismatic leaders. It is not, of course, historical and political analysis, all too easy to reject the simplistic, biased, naive (Hiroito is a kind of wobbly puppet, a paranoid evil Hitler, Lenin a poor sick). Conversely, looking at these pictures from a psycho-spiritual point of view is to do, especially Whereas Lenin, the least battered of the three, a number of considerations about the type of management of the personal life of individuals who are, as it was between hegheliani, "Cosmic Universal individuals." Except Hiroito (a missed opportunity for Sokurov) they are new men, not belonging to the aristocracy and then smoothed with them invincible naivete and crudity, barely controlled, re-emerging in the face of all difficulties and the unfortunate conclusion of their events. Lenin, paralyzed, unable to speak and act, carried out by women of the family and the military is now devoid of any dignity, she is confronted with a cynical loser who goes to visit Stalin asks the poison, alternating pieces rantings of political attacks of rage and fury regressions from poor sick, he seems to be light in the consciousness of failure. If the situation deteriorate and the stimuli exceed a certain threshold, the author suggests, the dignity that the character had tried to put on (even by fraud) was at its height when it shatters and leaves out all the human misery "stripped". This also applies to all of us and concerns the issue of confrontation with the illness and death. Perhaps only the great Louis could say it Les rois sont pas malades, ils meurent.

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Roman Festivals (October 15) the October equus

If the party, as the religious phenomenon, as has the fundamental nature of his being separated from the common time (that of the ordinary activities dominated by impermanence and so all forms and uses, separated on a par with other realities related to the sphere of the sacred, as those places, objects, etc..), which thus makes it possible to place the ball " other "non-human stability, the calendars are tools that ensure the systematization of regular holidays: tools, therefore, the calculation of the time but most of all, and originally aimed at placing the parties, related to cosmic and natural frequency, in a chronological system.

In the calendar of ancient Rome on Oct. 15 reported the feast of ' October equus , a complex ritual that united military elements, agricultural and funeral. On that date, the Champ de Mars was taking place a chariot race after which the winning horse right of the chariot was killed by a javelin from Flamen Martialis at the altar of Mars. The sacrifice was the significance of closure of the military and the conservation of the victorious forces, represented by the animal won. Before being sacrificed horse was adorned with a collection of loaves, in order to ensure the success of the harvest. Once killed, the horse was cut the tail that was carrying travel from the Campo Marzio to the Director, so that the blood could fall into the fireplace, while the head, cut too, was fought between the inhabitants of two districts: the Sacravienses (the inhabitants of the Sacred Way, Palatine) and Suburenses (the Suburra, Quirinale). In order to ensure prosperity and removal of disease and evil, in case of victory of the first head was fixed to the wall of the Regia, in the case of victory of the latter hung on the tower Mamili. The victim's blood, maintained by the Vestal Virgins, was mixed with the ashes of the fetus removed from the cow sacrificed on the occasion of another party ( Fordicidia from ford = pregnant cows, April 17 ) and the skins of beans (related to the underworld, as a rescue of the living), to make it a magical mixture of cleansing and rejuvenation ( suffimen ), thrown on the fire on the Palatine, with subsequent use of residual ash for fumigation purifying the shepherds and flocks on the fields or spreading, April 21, the day of Parilia or Palilia (from Pales, goddess of pastoralism in turn by opinion = deliver), the feast of the shepherds and the anniversary of the founding of Rome. The suffimen place so the function of linking up three festivals and the deities of war (Mars ), agriculture ( Tellus ) of pastoralism ( Pales ) and hell, showing a mix of elements from different periods, aimed at ensuring the prosperity of the countryside and the health of humans and animals by providing shelter for a warrior god.

JG Frazer in his famous study of magic and religion, The Golden Bough (tr. it. Torino, Einaudi, 1950), states that "the use to decorate the head with a collection of loaves and the purpose of sacrifice, to procure a good harvest, indicating that the horse had killed one of those representatives of the spirit of the corn [...]. The use of cut

tail corresponds to that African cut the tails of the oxen and sacrificing for a good harvest. Both in Rome and in Africa the Aimal, apparently, was the spirit of the grain and fertilizer is believed that his power resided especially in the tail. "

The great philologist comparativists G. Dumézil, best known for his studies in religion and sovereignty of the proto-Indo-European society, has interpreted this Roman feast in the light of Vedic sources (see F Romaines êtes d'été et d ' automne, Paris, Gallimard, 1975). The horse sacrifice (skr. to śvamedha ) in the world was the king of the Vedic rites and the rite of the kings, as the royal sacrifice offered by a victorious king. A horse was a raja who exercised sovereignty, left free to move at will, when passed through the lands of another raja, or this could get hold of the horse showing signs of rejecting the sovereignty and start a war or viveversa, let it pass without action, thereby showing its status as a vassal. The horse was then sacrificed by the Raja in a solemn ceremony to affirm its sovereignty over neighboring provinces and to ensure the prosperity of the kingdom (of sacrifice Vedic v. http://en.wikipedia.org/wiki/Ashvamedha ). "We see this sacrifice in the final processing, minutely detailed, of a long process in which elements provides, fertility rites, references cosmological, social reasons, is interested priestly political factors all play a role, resulting in a highly elaborate ritual and no doubt having an effect " (R. Panikkar, The Vedas , tr. com. Milano, BUR, 2001). The Rg-Veda dedicates two songs (I, 162 and 163) to ' to śvamedha , endorsing the horse in the sun and the horse represents the primordial cosmic universe. "The Vedic contribution in this regard is to emphasize the universal and cosmic character of the horse [... which] occupies a central position because it assumes in itself the entire universe and must play a vicar ( there ) .

Dumezil, with its study, said the Indo-European past of the Roman people, inviting them to reflect on links between archaic and mysterious myths and rituals found in different contexts of our remote roots.

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Mythical # 3/Macarons

Ladurée pastry, known for its "macarons"

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Plaisanteries, the network # 3/Schubert, Unfinished Symphony

CORPORATE Mentality AT THE SYMPHONY

A corporation president Was given a ticket for a performance of Schubert's Unfinished Symphony . Since She Was unable to go, she passed the ticket on  to her first lieutenant.  The next morning the president asked him how he  enjoyed it, and instead of receiving a few pleasant observations of the  performance, she was handed a memorandum which read as follows:

1.  For a considerable time, the oboe players had nothing to do.  Their  number should be reduced and their work spread over the whole orchestra,  thus avoiding peaks of inactivity.

2.  All twelve violins were playing identical notes. This seems  unnecessary duplication, and the staff of this section should be  drastically cut.  If a large volume of sound is really required, this  could be obtained through the use of amplification.

3.  Much effort was involved in playing the sixteenth notes.  This seems  an excessive refinement, and it is recommended that all notes should be  rounded up to the nearest eight note.  If this were done, it would be  possible to use paraprofessionals instead of experienced musicians.

4.  No useful purpose is served by repeating with horns the passage that  has already been handled by the strings.  If all such redundant passages  were eliminated, the concert could be reduced from two hours to twenty  minutes.

5.  This symphony had two movements. If Schubert didn't achieve his  musical goals by the end of the first movement, then he should have  stopped there. The second movement is Unnecessary and Should Be Cut. In light of the above, one can only conclude That HAD Schubert given attention to These matters, He Probably Would Have Had Time to finish the symphony.