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Screening of documentary "Only Free"

made on behalf of Ass Home
Tuscany and the Province of Lucca during the convention established in the Province of Lucca
"Right of 'duty to accommodate asylum "
Project SPRAR Lucca
December 18, 2009 Location: Provincia di Lucca

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Case Low participation in future projects

project by Mauro Lovi

studioquattordici the prologue, 14 Via delle conce, Lucca, Saturday, Dec. 12 inauguration


18 hours from 12 December to 22 January 2010 15.30 hours -19.30 excluding Christmas

With the group of young artists working on the project traparentesi 2009 on the wall painting, theme ... the house painted. During the period of the project definition, the house was hit by all sorts of disasters, earthquakes, landslides, floods, crises, explosions, etc.. The project has become raising the urgency of new theoretical and emotional readings. I called to participate in a chorus of voices, including them in a work on the house symbol. People who work in artistic disciplines such as asking a manufactured emotional contribution. Artists, architects, photographers and graphic artists have faced the thumbnail in the materials, methods and techniques, on a small perimeter in the form of meditative shaped house. Responded to approximately seventy participants from all over the world, as well as Italy, Norway, England, from Germany to Ireland to Tunisia, building a core of a city of small houses, the city of caseminime a laboratory art projects of liability social. The city will be traveling, and in the making, by consolidation of the different artists at each event locations. Are planned for next year, at least four shows, with a special appointment with the city of Viareggio in December 2010 one year after the prologue. Viareggio because the known events of this summer, (the explosion of the rail tank car), they destroyed not only a house, but even a street, a neighborhood. It is our intention that this initiative expresses solidarity with the victims of this tragedy without adjectives. Part of the resources from the activity around caseminime go to the victims of this disaster

Mauro Lovi

joined the order of delivery of items:

Roberta Lozzi
Baratella
johannes paul Kriesche
His friend Kennington
dario
michele lovi
maximum Marian
Marco Cardelli
Urano Palma, Michele Martinelli vercelli

Stefano Breschi
mauro lovi
lisa piuppani
Francesca Balestri
Cristina Pucci
giulia Ceragioli
livio Tessandori
Fabrizio Bresciani
lovi
Matilde Alessandra Giorgetti
barbara Crimella
valeria Saieva
antonio march
Peter Finelli
caterina ravening

Peter Gabriel Mallegni tabby
virginia landi
simona Romanini
Del Monte brand
valentina cinelli Chiocca
clear
cristina apples
Francesco Bianchini
andrea Cesaretti
sibyl stefani
clear pasquini
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Fabrizio Moretti and Marco Arrigoni
john-paul delaney
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arianna Luporini
beatrice thomas hope
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Alessandro Cattani
barbara mazzoli
Roberto Giovannetti
silvia Baldocchi
louis nannini
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riccardo Brotzen
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Morgantini
barbara white
sabrina giovannini
silvia vercelli
rossana bonciolini
Pierluigi Puccini
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Carlo Cipollini
Darine Rajhi ,
Antonio Sammartano
simone Caldognetto,
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Marcantonio Lunardi
serene accounts
pierluigi bugs
Adolfo Natalini
elisabetta Maestripieri

http://www.caseminime.it/

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Economic thought in "Caritas in veritate"

Caritas Along TV on TeleTicino

Transmission of November 8, 2009 by Sergio Morisoli

Economic thought in Caritas in Veritate in which several members of the cultural world, locally and internationally will help us to understand the extent and the impact on the actual lives of many men. In this encyclical, Caritas Together will highlight especially the impact on economic thought and the novelty of the approach of teaching make the very structure of global economic conception of the individual states. This week Sergio Morisoli economist ..

to see on this site:

http://caritas-ticino.dyndns.org/forum/video/caritasinveritate10.wmv

See our articles the month of October to read the interview with Sergio Morisoli Roby Noris.

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points because I go for things will be described in more detail in future posts:
- Implementation of the international social photography and war, "Jordan Award Lunardi
- Draft East
documentary on education in Turkey - Draft documentary about the current situation of the Saharawi people in the south Algeria
- video art project related to the gesture and spirituality

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Lesson video documentation of social - University of Siena

On 21 October I will be invited by Prof. Putti Siena professor of visual anthropology for a lesson on the social and documentary filming techniques.

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Absolute Poetry 2009 - Poetry 2009 Absolute return

Absolute Poetry 2009 has proved yet another success of poetry in Italy under the wonderful leadership of artistic director and organizer Lello Voce.
Here are some pictures taken of me in rehearsal and concert

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economic encyclical "Caritas in Veritate" - Sergio Morisoli TeleTicino

Here's an interview done by Noris Roby, director of Caritas Ticino and promoter dellafinestra "Telecaritas" on TeleTicino, Sergio Morisoli on the encyclical "Caristas in Veritate" of Benedict XVI October 14, 2009.

1. At of complexity beyond the encyclical Caritas in Veritate, what are the innovations that have most affected?

First, the courage to take up the subject on the progress initiated by Paul VI more than 40 years before and draw a bilancio.Punto focus on science-technology, market-economy, policy- state-globalization and multiculturalism.

Secondly, the revival of the concept of integral humanism versus atomization of society, among others incorporate concepts of Maritain and Guardini Raymond Aron of the laity. It is true that progress in which man progresses physically but to isolate and measure, and then he became judge of everything.

the third trial, firm, strict and clear about progress, but at the same time the sweetness to suggest corrections, and an invitation to hope that the man we can do to change course.

2. One would have expected that the Caritas in Veritate most sharply condemn capitalism, especially in light of the recent crisis, the economy instead of market is indeed promoted by introducing the concept of social enterprise. What do you think?

The encyclical does not condemn nor science, technology and globalization. Evaluates and corrects them.

Prior to promote the enterprise market or capitalist is recognized in paragraph (21) that the "fair profit" is not a bad indeed is the key to economic development. The company that makes fair profit is the driving force being deployed and the primary factor in promoting social work creates, distributes wages, generates opportunities for creative exchange with other companies, joins workers and consumers. The social enterprise by itself does not exist, the encyclical is the economic model proposed for development. The social enterprise is a valuable complement to meet the needs that are not marketization should be read with the right expectations is neither a substitute nor the state of the capitalist (38). In this sense, the most important economist close to the Church's thinking is certainly Röpke with his concept of ordoliberals (37-38).

3. She has repeatedly expressed the need a state of "light", the promoter civil society, and coordination of officer rather than creator. Caritas in Veritate proposes to rittura an instance of global politics. These two theses are compatible?

The church for centuries knows that no human power structure, national or international level may be, can never be perfect and good to the point that the person should no longer be (57) .

Moreover, the encyclical itself denounces the corruption and waste of these large organizations. Faced with calls instead globalizazzione certain issues are discussed and decided with the greatest consensus among political leaders. Warning: It is not the nationalization of the world or the "super government."

I would say that the steps on this issue are not clear and linear as the rest of the encyclical. There was sufficient depth and the UN could be wrong, from a quick reading, the miracle solution. This paragraph (67) is poorly exposed.

4. The economic crisis is in some sense artificial, because it is related to the operations of financial derivative rather than the real economy, both because its impact was mitigated by ad of recovery although conservative, which enabled fact of continuing the status quo, so that of distortions of the mechanisms that caused the debacle of 2008 have not been made of touch. The encyclical is a beautiful utopia and then there are signs of real cultural change?

encyclicals are never utopian ideologies are utopian. The church starts from reality to write his path does not mean that utopian ideal.

Who wants to investigate the source of the crisis found that everything started from a concept of goodness buggy state. What Clinton to give the private house to everyone even to those who do not could pay and the subprime problem started from there. Wrong to a concept of social and audience gooders brought us where we know, then the greed of some has done the rest. Nevertheless we continue to rely on interventions of this kind on many levels.

Finance has hurt but the policy had created the monster.

5. you think of Switzerland as it comes in the light of the encyclical? Freedom of undertaking such is guaranteed or the state is this too?

The encyclical is not made for the nations in the abstract is made for every man, later called the human heart where it is put to work. Switzerland has for years topped the world rankings for economic freedom and this is good. Thanks to this wealth Swiss distributed to charity in the world is a much higher percentage than other countries, such as those of the G20.

6. The crisis is the right time to raise the fear in Switzerland of exponential growth of poverty. The encyclical of riba sce that poverty today is not a problem of resources but of institutions. What do you think?

true poverty, at least in the West is no longer primarily material, but the degradation of the person. The self-sufficient, the isolation, the wild ride to do it alone, inability to ask for help, these are the virus of poverty.

If institutions are those places where it produces education, culture, pensieroe law as schools, courts and politics, then I think that the encyclical individuals really the weak point.

7. The welfare is one of the plagues more convicted encyclical, as anti- of human dignity, but in Switzerland and in Ticino you feel that the promotion of resource ual is somehow loaded on the individual rather than on the promotion of a real subsidiarity of rams. What do you think?

share. But I must point out that subsidiarity is not meant to proclaim or laws. It comes when a nation of people and thus agree to be protagonists of their lives and the lives of others, when they realize that it's their turn take responsibility, first delegate to the state, a problem or task.

It takes a premise and then: the desire to deal with problems where it is closest. It takes a leap of humanity.

8. in Canton where the mayor of a big city is worried about the for you due to all'inasprimento laws in other states or pardons that would fall capital exported to evade their taxes, as there is space for a culture of international solidarity leading to the promotion of resource all, or in other words, what place could have the common good?

should be careful with this interpretation: common good, equal to international solidarity. The UN is such solidarity in the politics of procreation and birth control force in underdeveloped countries.

In financial terms, if there are states that have unbearable taxation, uncontrolled government spending and government waste is not properly see the bad side only of the citizen who inappropriate behavior towards the tax, maybe even greed to state it would not hurt to investigate.

solodarietà The International Ticino, for what it can do, is already on excellence in welcoming people fleeing their countries and our immigration policy.

9. The social enterprise is a fact, already experienced in many situations, but economically irrelevant. In Ticino is no place for such a culture, and why would anyone invest in such an undertaking, except for reasons "Humanitarian"?

bisgona not subvert the right order of things. The social enterprise can exist only if other companies make profits and create a surplus of wealth to distribute and finance social enterprises (46).

said that it is wrong to define social what does it profit, and almost antisocial, which will produce profit. Both are social and only a fair relationship between profit and nonprofit health and allows full progress, not a table is defined by the categories mutually exclusive. All companies were not Soviet profit but highly anti-social.

I have to say that there are a few good years of financial products, micro-credit, which meet the twin requirements for humanitarian as well as those who receive and those of return for investors, something that is not against the other (45).

10. Civil society should be the fabric of a new economy, the engine of a new way of doing business, but how can you rehabilitate after 40 - 50 years of substantial economic of visa from the State Company of profit?

nationalized economy has completely failed at every level. The capitalist economy will continue to be the engine of economic well-being, but must take the corrective measures. Not on its purpose and function, but some genetic deviation errors.

The church through the great philosophers scoalstici Franciscans and Dominicans in the thirteenth century already managed to clear and release the profit from a demonic characterization, as well as a fair price, fair trade, the value of utility trading, buying and selling of charity etc .... The tradition has never denied this step and indeed has continued to refine it.

Civil society, but I'd say people are now called responsibly to decide how to spend their wealth to their advantage, the encyclical is clear: the goodness of profit is in the way it is produced and the way in which it is used (21). You can not escape, it is the responsibility of the individual involved, not abstract concepts of society, state, business, capitalism, socialism, politics, third sectors and so on ....

11. In his book "modernize the state", there are many ideas that have been confirmed by the Encyclical "Caritas in Veritate. Nell'ambienbte political and institutional Ticino has found a response? There are signs that go in to direction you wish, transparency and simplification of laws, space for civil society, attention to the promotion of reality of subsidiarity tunes etc..?

E 'comforting for me to discover that as sketched 4 years ago in modernizing the state fits well in what is the tradition of Catholic social teaching. Not only with this encyclical, but also with the previous ones.

I really like von Hayek said that if liberalism on the one hand and the Christian tradition not taking them to talk and to find points of agreement will go half the survival of Western civil.

My contribution was and remains unpiccolo local groped for this rapprochement, for now the outcome is bad. Continue in this work with the Circle of San Bernardino of Siena political culture founded this year.

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to Iran: Another journalist arrested

Here's an excerpt of the last article written by Mohammad Ghouchani on "Etemad Melli and" before being arrested Saturday morning in Tehran. In Iran, a journalist, that is to defend freedom of expression, it can cost you everything.

The entire article can be read on the website of the Italian Cultural Centre in Switzerland

http:/ / centroculturalelugano.blogspot.com /

(...)

be journalists these days has become difficult. To some, this job is a point of arrival and other tool, an intermediate stop for some and for others the last house. But with these cages, these complaints, these starvation wages, now, you can still remain journalists? We

third generation Iranian, we are more aware of death, we are the most maligned. We are witnessing people who can not predict the next minute of their lives. On our future government nor reason nor feeling nor compassion. No one knows the future, but anyone can predict or plan for the near future. Everyone, except us. Every day we go to the office do not know if there will be a tomorrow. And if tomorrow was Wednesday? Every Wednesday is meeting the press at the ministry. And if tomorrow was a Monday or a Tuesday, a Thursday or Saturday or a Wednesday one of those Sundays when the courts ordered the closure of our newspaper? Thank God Friday is a holiday!

We decorate our sheets of bright colors for the holidays but then wear the dark suit for the newspapers forced to close its doors. Do not look at our laughs, our hearts are grieving. You know maybe a trade in which the smallest of errors all employees to be hanged? Or that because of one employee all be fired? O where for a charge of 10 years before, and after 10 years in prison, you are condemned to another 10 years for the same offense? Become a journalist for our generation was easy, but it's really hard to remain such. For us it is an unattainable desire to grow old doing this job. May we grow old. Maybe we could die in our preparation.

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Marx against the economy State

is called as the father of communism, but he rails against the economy of the state. But says the Church "is called to remove the unjust structures of society." Says the Archbishop of Monaco and Freising

of Vito Punzi on "Time"

Always attentive to economic issues and social justice, Reinhard Marx, Archbishop of Monaco and Freising (formerly Bishop of Trier from 2001 to 2007), has not remained indifferent to the attempts of interpretation of the new capital, the fundamental work of Karl Marx, and published last year in Germany a powerful provocative reflection that takes its cue from the key text of his namesake century to look for new responses to the effects of globalization and the dramatic economic and financial crisis in its solid international presence and social doctrine of the Catholic Church. The book, having raised a lively debate in the country, recently published in the Italian version (the capital. A critical reason for the Christian market, Rizzoli, Milano 2009, 324 pages, € 19.50). No attempt to "repair", with respect to the doctrine of Karl. Nor are there signs of "nostalgia". And the point is made clear already opened, where the archbishop thought specifically dedicated to the father of communism. Of his work, which affects the central topics of the forthcoming social encyclical of Benedict XVI, Ratzinger's successor on the throne of Monaco has agreed to speak with the Times.

Excellence, she introduces her book a thought to his namesake Karl. What would you tell him if he could meet him today? What's fault?
course I can not blame the terrible crimes that Stalin and others have committed in his name. However, I would say that with its totalitarian conception of society was very close to them. The dictatorship of the proletariat, the contrast between certain classes of men, and others, all these ideas for me Christian, are intolerable, because I see the man as the image of God I should attribute to Karl Marx the correct analysis of the evils of capitalism in the nineteenth century, the commodification of labor and reduction of all walks of life to the economy.

Within the German Bishops' Conference she is considered the "expert" of social issues. On the other hand it is difficult to find in his text elements that distinguish it significantly from the long tradition of social teaching as it is born and developed within the Catholic Church (there are, for example, frequent quotations from the writings of "social Pope John Paul II). In that sense this book is intended and be read as the result of the whole social doctrine of the Church?
course, as the Church, we re-established the great tradition of Catholic social teaching. The Church's mission is also to make clear the fact that the world should be organized according to law and justice, to love mercy. I committed Christians are called to change the unjust structures of society. The charitable commitment alone is not enough, you also need consolidation through Catholic social teaching, is therefore a work applied to political reforms.

respect to the current economic and financial crisis is spreading a willingness, or necessity, to strengthen state power. There is no shortage of nostalgia toward collectivism and interventionism. How do you evaluate?
In this respect I can only warn! Collectivism and the economy of the State are not the solution to our problem. The disintegration of the communist states of Central and Eastern Europe has already demonstrated what the outcome would lead us. At this time the state must establish new rules of the game, especially in finance, and the market can not do this alone. Then very quickly we should redeploy the powers between the state and economy. In Germany we have always been justifiably proud of our social market economy model, based on the liability the individual, but at the same time it contains a form of speculative capitalism wild and primitive, and requires a legal framework for competition. The market economy and competition are "products of civilization, culture and assume that the rule of law.

Beyond the social models, in game there is always the person with responsibility. It can be said in this sense that the current is primarily a moral crisis? What does "be moral" issues concerning the finance and the economy? With
moral judgments have to be careful. Only as a personal confessor can judge how a man living in the sight of God, how someone really is morally justified in his actions. Again there is no collective guilt, then there are bad managers, bad business and bad bankers. Everyone should feel responsible for their actions before God what was his intention? What was his motivation? It is really wrong? However, there is something that looks like real structures of sin, that is, systems that promote and reward the wrong man. Among these is a primitive capitalism that is governed by its nature is unlimited and unbridled greed of one man. It is aimed against man. That greed is a grave sin and can not be accepted structures that reward sin.

This crisis has perhaps something to do with the "de-Christianization of Europe"?
I see no de-Christianization of Europe, but compared to what has been done in past centuries, in the presence of a pluralistic world, must be strengthened in the energy evangelizing. In this sense, the priests and faithful of my diocese remember the words of Cardinal Jean-Marie Lustiger: Christianity in Europe is still hidden in the shoes of children. We face a great time! Europe continues to be shaped by Christianity. But we all are called to support more vigorously our witness and bring a dowry of our Christian image of man in society, economy and politics.

In his book, the subject of unemployment, which is the most dramatic aspect of the crisis is dealt with in relation to the problem of justice. In that sense, unemployment is an issue that has to do with justice?
who work contributes to the configuration of the company. The work in this sense is a human right. Every man should have the opportunity to contribute to building society. "No one is superfluous," says Benedict XVI. It is not just to meet the basic existential needs, but also raise the issue of employment and unemployment in the context of recognition and the appreciation of self, as it has been admirably described by John Paul II in Laborem Exercens.

She says she felt an urgent need, for the Church and for man, one focus of the social issue today in light of the crisis, but also the overall size of the economy. According to her like you need to reset the social question in the light of the problems of globalization?
I fear that the economic and financial crisis may help deepen social divisions in our world. I am concerned that perhaps, when the crisis to the end product will have its effects in poor countries will increase the number of men in poverty, victims of hunger. The burning social issue of our time on more than ever the way we produce a legal framework for the global economy is such as to allow for an equitable sharing of every man.

Excellence at international level in the hope that emerges from his book is that in the near future will produce further growth of the organization of international trade, or the same IMF, "until you get to a robust world economic order '. As if it imagines a new sort of solidarity of the world?
We as humans can not create an ideal world. However, we can mobilize all our forces to be removed unjust structures. Nutrition, health, education. This is simply to give to the poor and disadvantaged of this world can really have a chance. It will certainly be possible if progress is being made to take this crisis as an opportunity to change our way of thinking.

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What to expect from the G-8 then? The recent report by the International Labour Organisation (ILO) 'The financial and economic crisis: response to decent work' provides some impressive data on unemployment. Among the unemployed, many belong to the most vulnerable groups (migrant workers, women, unskilled workers, young people seeking their first employment) that often have no access to any form of social protection. Without Social Security, losing a job means for these people slip below the poverty line is estimated that between 40 and 50% of the world will fail in 2009, to overcome the line of two dollars a day per capita. afresh from the "priority of labor" and the subject labor, to use a typical expression of the social doctrine of the Church, offers a viable prospect for boosting economic development. In this regard, the slogan "People First" should not remain a formal message. Instead, it must summarize the availability of the G-8 countries to develop policies that recognize the priority of society over the "state" and the "market" understood abstractly, emphasizing the subjectivity of personal and communal. People and communities are in fact carriers of needs, but also of real resources, individual and community (where, as in France, has developed a more adequate family policy on the fall in GDP was smaller). They are, More specifically, carriers say that all strategic resources. We could talk about human and social capital, but rather to clarify that it is the unique ability of human beings to "give a name to things and to continue the work of creation. The Church's social doctrine uses the term "work" (and not capital!) To express these capabilities and unique vocation.

The Sleep of Reason Produces crisis Angelo Scola

all men. Both sides of the current crisis, the emergency that has originated in developed markets and the chronic inadequacy of resources to support the actual development, raise an unavoidable moral issue. To do no moralizing, which typically takes aim at the behaviors of others, but tends to autoassolvere those who preach him, just remind us honestly that the current crisis occurred after a decade marked by the flowering of speeches on the ethics of business and finance and adoption of ethical codes of practice. This tells us that the ethical dimension of economics and finance is not something incidental and formal, but essential. It is born from within that framework. Ethics in fact always expresses a culture and anthropology. In other words, to set a specific area of \u200b\u200bsociety need to field the question about man and his being in relationship. Speaking to an "arm" of weeks ago, the Holy Father identified nell'avarizia idolizes fundamental error that led to the crisis. He was referring to the experience of human frailty that reason is "obscured" and will "curve" from their self-interest, so you do not see the dangers of the route you are following and, in time of crisis, no one knows find the way out. The crisis has thus precise anthropological and cultural roots.

So, work and above all, the subject of work continues to really be the "key social issue." All find that they are negative, because the financial crisis has erased many jobs and never ceases to put them in danger, but they are primarily positive, because the work and the subject labor express man's being "for" and "with" the others, who alone can achieve sustainable exit from poverty and insecurity. Perhaps few are willing to believe that, even under strenuous circumstances of the present, the crucial issue is the meaning of work for a single person. In particular, the fact that the work is "for" and "with" others. Proves this, albeit negative, the financial crisis. It is "lent" and "borrowed" within a framework of anonymous transactions were seen as temporary, trusting in the market as an escape route, they were their own business "in freedom", in the absence of stable ties. Well, now we have the proof that the "freedom" financial risks of buying and selling on markets anonymous, unattached, it was really fatal: not having chosen who to trust, one is at the mercy of a mechanism is inherently unstable. To overcome the crisis, therefore, we need to rebuild ties, "real" and financial, to mobilize the energy and dynamism of human labor. We need jobs and finance "creative", but in the sense of the word: who look to the future, which are expressed in terms tend to be durable, capable of withstanding the uncertainty of tomorrow, who can see opportunities that actually generate wealth and welfare . In this daily work of those individuals and communities, the G-8 governments and international institutions can provide important support: support interventions temporary return to the people the opportunity to share, and social reforms that are not enemies of freedom, but helping to foster the building from the bottom of ties "good" and "right". In the construction of renewed ties remain strong and progressive in their institution (businesses, government, market) all will necessarily be provisional. For this reason, it should give a decisive importance to the educational work to make progress, to innovate must be taught, there will be no innovation without education will not be left to the center of the concerns of persons, families, intermediate associations, civil society as a whole, then the State itself and all the supranational institutions. No strategy, in fact, can never be enough by itself to generate a radical and definitive solution to the problems of the crisis. But no one - particularly the governments of major countries - will pull back from work to find solutions at least temporarily. Why it is essential immediately invest adequate resources to promote a virtuous circle of innovation, culture and education. The author is Patriarch of Venice Best Dvd Upconvert Blu Ray Player Cardinal Carlo Caffarra: The ethical crisis in the West

The crisis of ethics in the West Rome, Palazzo Colonna, May 26 2009

A perceptive ethicist, R. Poole, wrote: "The modern world does not provide good reasons to believe in his own principles and values \u200b\u200b[...]. Modernity has built up a conception of knowledge that excludes the possibility of moral knowledge [...]. Given the agent's conceptions human reason and the prevailing in the modern world, a rational individual will reject the demands of morality "[cit. S. Abba What approach to moral philosophy? , LAS, Roma 1996. p. 265]. The condition of ethics in the West Here is photographed properly. We can accept this situation? We can do without ethics? We can not answer these questions before they have answered the following questions: of what we talk when we talk about ethics ? My reflection starts from the response to this question. 1. Of course we speak of human action, what depends on the exercise of their freedom: the our choices. That's what we talk about when we talk about ethics. Since the choice by its very nature presupposes and implies a case whereby the choice of A rather than B, we can not ask the question on what basis the choice justice is done. These elementary observations are enough to formulate a basic question about the freedom and ability of choice: there are criteria for judging, so why do not the choice of A and B are valid not only for those who are choosing but for any reasonable person? It would be useful first to answer this question, to say which properties should have these "reasons for action", if any. It seems to me that are at least five. (1) reasons are valid before any interest, desire, preference: apply to themselves. (2) are not valid reasons why and not as a plan courses of action deemed capable of satisfying their desires. (3) are reasons to be shared by any reasonable person: specific to each and every one. (4) are reasons that may apply to adjust their interests, desires and preferences while surrendering. (5) are reasons that require unconditional respect for the freedom, not admitting that it ever violated on the grounds of infringement of their interest, their desire, their own preferences or those of the social group you belong to. The hypothesis of the existence of these reasons it is helpful to have a better understanding of 'homo agens , the acting person. immediate experience is a fact that each has of itself when it acts, being inclined toward a goal to reach with his choice. Who does that, always acts to an end. The strength of motivation to act is what drives it, the end, it is believed to be able to satisfy our "wants". Each character has always offered us a view of property it is able to [have felt able to] respond to Our desire is to quell our movement or inclination. Considering these data elements, we must ask: logic, logos intimate inclinations of man [eg sexual inclination, the inclination to live in society] is a radical selfishness? The inclinations are directed exclusively to the satisfaction of the individual good? They carry only a utilitarian logic? Or live in a vocation to the natural human inclination to be governed by a reasonableness that we introduce a form of goodness that does not coincide coll'utilità own? In short, there are only "goods for me" or are "property in and of itself? Our reflection, even starting from elementary data, has come now to the crux of the matter. It can be shown in two fundamental ways. First way: the reason is purely instrumental, is simply the power given to us to design and implement a satisfactory response to the needs of the individual but it is also the faculty that is able to detect and propose courses of action that make the man as man, courses of action which frees man from his "particular" and elevate it to an eternal order and has its own beauty? Second way: there are only property [now prefers to say: values] individuals or there are goods that are common, each person's own words and all the people? The two formulations are at the bottom of the concave and convex of the same figure. That's what we talk about today when we talk about ethics. Let's talk about that is, what is the good of mankind. More specifically speaking of measure of our reason, what it really means to live reasonably. In a word we speak of man in search of himself, and his true good. 2. However, I was asked to reflect on the crisis of ethics. Means of ethical reflection. I have to say first what I mean by "crisis." Ethical reflection may be faced with difficult questions and unpublished, and serious difficulties in finding an answer. It may be in a conflict of answers to these questions. This situation, however, perhaps in two radically different contexts. The conflict of the responses from within the acceptance of such meta-ethical assumptions, and takes the form of argumentative discord. Or the conflict from within against meta-ethical assumptions, and is configured as conflict between the premises of the argument as such. If you switch from first to the second situation, there is in that I call the crisis of ethical reflection. My thesis is that this is the condition in which ethical reflection in the West today. The most serious symptom is fatigue, I would say the West's inability to develop a public ethics. But let us proceed with order. We are in a conflict of conditions, or that match. the conflict is at the level of fundamentals. In what sense? The debate took place in the first paragraph has given us the tools to build the answer to this question. The crisis in the sense that, for the notion of reason of freedom, and therefore the relationship between truth and freedom . In the end, about man's vision: it is a conflict of Anthropology. 's about the reason. More specifically, the practical reason. It is self-limited to practice only as "serve the interests of the individual, the individual's wishes. So says one of the fathers of modernity: "We do not ever go a step beyond themselves" [D. Hume, The Philosophical Works , Treatise of human nature , Laterza, Bari - Rome 2002, p.. 80]. The reduction of the practical reason why a small car has changed everything. All the ethical discourse, while continuing to unfold and articles using the same vocabulary [freedom, good, evil, conscience, law morality] has totally changed direction. They are the same signs on the staff, but the key is changed to read: the music is another. is the radical ethic of autonomy, understood as a mere statement of his own desire, which is absent from any reasonableness that references to a "step beyond himself." 's about freedom. It affirmed the primacy of absolute freedom, freedom is a primum which is in itself and for itself, its meaning. That there might be a good in and of itself to which the person is naturally inclined and oriented, that free choice can accept or reject, is denied. Freedom in his background is pure indifference, it is pure neutrality. The consequence is that the good can not take on the face of that office: bonum quia jussum ; evil that can not be presented with the face of the forbidden: malum quia prohibitum . And there is no reason inherent in the freedom to do the first and avoid the latter. There is no question of truth / falsity about the project and the person makes of himself with his own freedom. A discussion of ethical discourse, therefore, that should perform as universally valid, it is impossible, and contrary to the affirmation of freedom. Many autobiographies are only possible as there are ethical people, moral strangers to each other. We'll see how this speech should be taken in social terms, in terms of public ethics. And we are to take decisive question for the crisis of ethics: the relationship truth-freedom. We start again from the observation of what happens in us when we make a choice, when we make a decision. The choice and decision is not determined by the object chosen, the action figure that I planned to do. Freedom is self-reliance, freedom is to be determined by himself, is self-determination. But for this to be possible, simply because it is possible to choose decide freely and it is necessary that the person gives an opinion about the subject to choose from, the decision to make. It is by virtue of this view on the value or goodness of the object, that the will is not moved by the object itself, and that the person moves itself. The reference to the truth, known by the opinion, belongs to the essence of free will. is in this light that reveals the true nature of moral evil. It is the evil of their freedom, as well as the error is just the wrong reason. It is precisely in the fact that freedom denied by his choice that the reason stated in his opinion. But if deny that there is a truth about the good of [the reasons I talked about the five characteristics] and affirm that the good / evil is in close analysis by the decision of freedom [here is secondary, if the individual or social consensus], where the choice and the decision did not contain within themselves the "moment of truth", and it is done without reference to the truth that is rooted in an objective order of being, moral common sense of the term would be simply unthinkable. It is perhaps still continues to talk about morality, but it comes in fact totally different. It is the present condition. "In short, the contrast between good and evil, so essential to morality, presupposes that the will of any object is realized in human action based on the truth about the good that these objects are "[K. Wojtyla, Person and Act , Rusconi Libri, Milano 1999, p.. 339] . If not, the man would simply be an unnecessary experiment, and his life, as the poet says, a tale told by an idiot with no sense. 3. Let me think a little about what I believe to be the most severe symptom, the most dramatic crisis of morality in the West: the growing difficulty that Western societies try drafting a public ethics. I mean public ethics for the set of rules which removed the social life is no longer possible. The public ethics simply does not coincide with the ethics tout court: the offense is distinct from sin. Let the fundamental question whether the consent obtained by the public use of practical reason, ie through the comparison of free and open to all on equal terms, is the fons essendi sufficient public ethics. If you can propose an ethics based solely on public consent. from a text by Leopardi. "If the idea of \u200b\u200bright and wrong, good and bad morality does not exist or does not come by itself, the intellect of man, no law of no legislator can make an act or omission that is just or unjust, good or bad. For, there can be no account for what is right or wrong, good nor bad, ubbedire any law, and no principle on which there can be funds that any one has the right to control who is that "[Zibaldone 3349-3350]. Send Leopardi poses the basic question: there is something unjust in itself and can never be justified by any legitimate public procedure? In other words, there is a truth about the good of mankind regardless of the results of the argument, debate and public deliberation? When I say that the democratic process is the only fons essendi the legitimacy of the rule, one of two things. Or I think this procedure as a clash of opposing interests whose only solution is the imposition of stronger or I think this procedure as a way worthy of man to find the solution that can recognize the reasonableness of each. In the first case simply deny that there is equality in dignity among men and the norm is always and only the domain of one another. In the second case is assumed and affirmed, and the equal dignity of every person and the possession by each of the same reason or rational nature. That's the idea tommasiana law and natural law. Only building a consensus that it is oriented to the search for truth about the good, is an authority that is not man's dominion over man. Even J. Habermas has been forced to come to these conclusions, arguing that the legitimacy of a constitution by the people can not be limited to the calculation of arithmetical majorities-minorities. It should have a reasonable argument "with sensitivity to the truth." Always Habermas in his work The future of human nature. The risks of genetic liberal [Einaudi (original 2001), Torino 2002] mean that issues of human genetics can be resolved through democratic procedures. The root of social breakdown we see is a kind of censure against each instance that keep alive the "sensitivity to the truth." Think of the treatment receiving the Church's moral teaching. Education to a full use of reason is one of the most pressing challenges for the future. The project to build a legal system, and therefore a public ethos, without truth, puts a burden on the shoulders of the law that is not capable of carrying. You the burden of creating a human community, to produce an identity. The Romans did not say ubi jus ibi societas but Ubi Societas ibi jus. As this is an impossible dream, it opens the next two serious risks. Or make the law itself imposed a vehicle of values: is the risk of clerical fundamentalism. O "privatize" legally any content of human experience: the risk of secularism is exclusive. It is believed that the category of fundamental human rights can serve as the connective tissue of the human social. however, denied that there is a truth about the good of man, or - which matches - that there is a reasonable human nature, basic human rights are likely to be conceived and practiced as what the individual prefers for himself, et de gustibus non est disputandum. This has a devastating consequence on the idea of \u200b\u200bcivil law and the role of the legislature. The new idea is that the State and the law should not prohibit what the individual prefers. And with that social cohesion is threatened to its very origin. The solution of the problem is not recourse to the principle "if you do not want, why can not I?", Ie with the launch of law, nor impositive nor coercive, but permissive. Not wanting to fill the gap ethics, criticize the question of truth in the name of a supposed tolerance, is leading to the disintegration of our western societies. The practical reason to have replaced glue communicative reason he walked around the ethical discourse on a public street that has no exit. In conclusion. It can not seriously build a public ethics if you deny that there is a universally valid truth about good. But this denial is to be held today, bringing a tear to the human social unsustainable. 4. I want to conclude with the thought of Heraclitus who said "for those who are awake there is a single, common world, and instead each of them that sleep in their own world again "[The Presocratics , Bompiani, Milano 2006, p.. 326, 89]. D. This is what Hume denied : that man can escape from your world, make a step beyond Ourselves . Those who have awakened from the sleep of reason, has a light that is the same for every man, and that helps us see the good as what is common to all. It is this light that lays the foundation for human community.

Antonio Martino

Thursday, February 12, 2009 Dorm Refrigerator Monster Antonio Martino on Vaclav Klaus that there have told Vaclav K. State the kind of man who like to criticize the right-minded

In 1988 a meeting was held in Vienna between Eastern and Western economists. The proceedings were held in a hotel full of charm and antiquated and began at 9. At eleven o'clock one of the participants stood up and indignant, said, "we are here for just two hours and Karl Marx has been nominated three times! In my country nobody talks about it, ever. " Taking advantage of the coffee break, I approached and we started to chat it discovered that he knew very well the thinking of the great liberals of the twentieth century: Hayek, Friedman, Stigler.Gli asked how he knew those things, Czechoslovakia these authors were probably banned. Replied that he had discovered in Prague, but in Naples where he had spent a period of study. I made that I was in Naples there were liberal economists, "it may be said, but there are no libraries."

In these twenty years we met many times and I think I know abbastanza.Non never forget his account of the evening which ended the "velvet revolution", "our son came back very late and we waited anxiously. When he finally returned he told us we have done our part, now it's up to you! "As finance minister and then as prime minister, Klaus has done everything to pass the czech economy from communism to free markets. His bold plan based on the distribution of privatization vouchers which corresponded to a share of ownership of SOEs, but has not had all the success it deserved because of the opposition of the old nomenclature, it was not even the spectacular failure expected by statist and has initiated the czech republic toward a more free.



I mention him because the fact that the Czech Republic and President of the EU makes Klaus's successor as President Sarkozy and the European Union it has terrorized the right-minded and euro-enthusiasts. The lure anathema - "Euroscepticism" - was dusted and used at full blast. It is an accusation that does not include an appeal the recipient to pay a final decision. Essendon was hit too, I know that it is useless to defend herself groped, especially if you have nothing to forgive. One accused of rape, murder, robbery, has the opportunity to present its case and defend himself in court, all of which is closed to anyone accused of Euroscepticism.



Vaclav is the kind of a statesman who like to criticize the right-minded, giving him a grotesque caricature bleak. On the other hand, as the Czech president has the courage to say what they think, this gives his critics the chance to tell stories about him. As just one example, after the collapse of the Berlin Wall and the dissolution of the USSR, no one had the gall to invoke a return to communism, on the other hand, the ex-communists were not suddenly become liberals became so fashionable, more than was in the past, the "third way" - a kind of middle way between Soviet communism and capitalism "wild." Klaus summarily dismissed the idea saying that the third way inevitably leads to underdevelopment. Obviously this did not endear the ex-communists.



When I hear some European leaders, whose history has not inflicted the terrible experience of living in a communist dictatorship, so much superficial talk of freedom as a principle of social organization and driving force of economic and social development, I see the presence of Klaus EU driving satisfaction. Being represented by those who experienced those horrors is assured, he will certainly not be to please right-thinking people to endanger the freedoms we still enjoy.

How To Masterbate A Woman Vids

By what authority?


"Some people say that life is a sexually transmitted disease, killing one hundred percent. Is that what you meant to say is killing Eluana? ". For the secular leader of Cl Giancarlo Cesana, "denying the charity is to deny freedom to love '


Luigi Amicone, the" Times "

It is true that God writes straight on crooked lines. Shit happens. That's life. The bad things happen. For example, you happened to Eluana the execution of a sentence of death by starvation or dehydration. In his last hours we have been following the updates of the news scrolling through websites. Or throwing glances of dismay on newspapers and television. But what happens whenever there is something true in a huge lie? According

who did die, Eluana had been dead for seventeen years. Yet Eluana had a cough. It was like the sudden rise of a beautiful sunny day. As the petition that Roberto Formigoni and others have launched to President Giorgio Napolitano on Saturday. And on Sunday the establishment of time was invested by thousands and thousands of signatures gathered by fax ordinary people, people who happened to see this thing in our site, and which described it as the next door neighbor put up ol'ha a counter bar ol'ha brought to Mass on Sunday. There

nothing to do, and this is the consolation and the hope of living, even living in jail or nailed to a bed, an experience of truth as the fire in the water off anything in the spectrum ranging from pure research to pure lie . It's like the true rebel of the human soul in front of a full-blown and inhumanity as imposed by a neutral and an ideological interpretation of the Italian Constitution, supported by top leadership of the state. It is the unpredictable, unexpected, big movement of humanity which has opposed the prayer, the word, the witness, the letter, piety and charity to the emptiness of popular piety, charity, mercy scepter of power. It's like the real policy. Since, as we have been saying since we were born, the first policy is to live. Politics with a capital P: from that hero who was Welfare Minister Maurizio Sacconi, to the giant that has proved Silvio Berlusconi and, subsequently, the entire government (and dear uncle Giulio Andreotti you've joined the coryphaei good death, this time you own sin), which argued against all odds to the end the good fight for the truth of life. Or, finally, Roger Whittaker happens, the atheist melancholy, playful, a poet, that it comes out pretty good from under the kilt of the Corriere della Sera and is now dawn: "In recent years the figure of Christ is become crucial for me: the thought of her in order to make it impossible to cross even the idea of \u200b\u200bhelping someone to die. If we take the Nazarene came back to slap them all. We deserve it, all right, but we need so much of a caress. "

Giancarlo Cesana, you do of you, have been friends for thirty years. Did you expect such a story?

After all did not go even four years after the tragedy of Terri Schiavo. Once certain things we wanted to arrive in Italy for twenty years. Now here we are, with a little euthanasia 'brutal, even without a law on living wills, one step ahead of Zapatero. What do you think?
What I have to say I told you. I am a Christian, for me life is sacred, a gift from God, it is good that I can not have as I want. After that there are two aspects that I think are too little emphasized. First, the father who wanted to end the life of this woman does not realize that it is not alone. Because the sisters have always assisted and said they were willing to continue to assist you. So the attitude of Englaro Dad, knowingly or not, has denied her daughter's life and the love of those who assisted her. But to deny the charity is to deny freedom. It is the tremendous impression of this company, to deny freedom to love. Because, you see, I could understand that touches a care in the way her daughter would be cared for Eluana. I can understand that, even if they do not justify it. However, that a denial of the good that can make me another just seems inhumane. Second aspect. Supporters of euthanasia are generally even supporters of the doubt, so-called "secular," while Catholics, according to this version of secularism, we would be those who would impose their faith and their certainty to others. This story reveals the opposite. In fact, one part is denied any possibility of doubt and we affirm the faith some of what was good for Eluana. Across the doubt, and then the sense of limit before the mystery. In fact, euthanasia supporters deny any possibility of doubt about what this woman included, felt, suffered. And he could understand, feel and suffer while killing them off the tube of water and other nutrients. In short, we know so little that they had to kill sedarla. A treatment that clearly says that there were doubts. But they went ahead. This attitude reminds me of a lady who wrote the letter to Corriere della Sera to challenge the position of Professor Giorgio Pardi, abortion doctor who changed his mind and then I heard a few months before his death (see
interview with Times of October 5, 2006, ed
). Leopards claimed not to know if the embryo had no dignity or human. But this, said the woman, is the same location as the hunter who hears something moving in a bush and, while not knowing whether it is a hare or a child, shoot the same.

Jannacci And you say?

Good blood does not lie. From his songs reveal a great humanity. Care for the sick because they did not begin to be known cure. But it was essential to achieve cure. If under the impulse of "charity" and were not born of Christian piety centers for the sick (including those patients, such as leprosy and plague that once were simply expelled from the community and left to die on the margins of society), if they were born and then orders the hospitable hospital, medicine would not have developed as we know. It is a fact that the development of medicine is started by charity and piety, human solidarity, not a scientific movement. And from a solidarity that has begun to see human suffering as a participation in Christ's suffering. Christ, who then redeems all human suffering by his resurrection (because as St. Paul writes, if Christ had not risen, vain is our faith, that we could not humanly have hope in the face of suffering - as Benedict XVI said, Christianity would be "absurd") by removing death as the last word. It is this awareness that has made a positive move towards the sick. Failing this, you do not know how to sustain the hope of men. Shakespeare said that life is a long agony. Just recently I have felt the quote that defines life as a sexually transmitted disease, killing one hundred percent. This is our current understanding of life? Is that what you meant to say is killing Eluana? And then, in those conditions was seventeen years old, you might not have expected the parliament to pass a law? Eluana possible that should go down in history as the only killed as Italian, hunger and thirst, as no law, not even the most extreme of the living will or even euthanasia, which will be discussed in Parliament provides? Possible that none of these eminent constitutional experts who advised the President of the Republic to reject the decree of life-saving Berlusconi has come the suspicion that perhaps there was not the decree was unconstitutional, but the death sentence? The prevalence of the law of love, so this is serious. Summary Justice, the highest injustice. Now here in Italy we have become accustomed to certain things. Do not you think? distinguish, in the meantime, the ratio of law-medicine and so-called "justicialism" that in fact rife in general for over a decade. On the first horn of the question, it is true, the relationship between medicine and law are becoming more intense. For two reasons. The first is that from the perspective of the evolution of ways of life Biomedicine is the most important factor. Think of what they produced on the laws of assisted reproduction techniques. For example, until recently it was clear that "certain mater semper. Now that the Latin and the underlying reality, natural, normal, taken for granted until a few years ago, is no longer so clear. Because, thanks to biomedicine, now a child can have not one but different mothers. It may be the genetic mother, the pregnant mother and the nursing mother. In short, we have entered another world. Hence the second reason that makes more and more stringent relations between medicine and law: all this scientific development raises the need to somehow traccino boundaries. Because not everything can be done, there is a need to regulate medicine, as the extremes of what is permitted is what is required and what is forbidden. To answer the second horn of the question, "justicialism" The problem is that the law is properly administered and that the exercise of judicial power does not prevail over people and the other powers. Otherwise the democracy is going to be blessed. Here, in Italy to be struggling a lot this balance. And as I said before, not today. Impression on me, almost twenty years ago, the word that Don Giussani, in an interview with Corriere della Sera, he used to describe Italy: country "intoxicated." From this intoxication are not out yet.

Why? Because the '68 has been heavily attacked the tradition of the country, Catholic, since Italy is a Catholic country, with no alternative has emerged. Indeed. The revolutionary alternative that even in Italy has tried to build after the war and that in '68 seemed at hand, collapsed with the fall of the Berlin Wall. He left behind a justicialism so pervasive as powerless, with the same cruel inefficiency of public administration. I was impressed that the former U.S. Ambassador Ronald Spogli, leaving Italy, he spoke of us as a 'power in decline. " It seems that no one has responded ... Intendimi, I do not think it's over, indeed.


It's not over because you hope that sooner or later reach a civil religion on us too? No. It is not over because I'm a human experience meaningful. And because there are many friends who are with me. So, my hope is based on what there is, not knowing that tomorrow something happens that now is not there.


No civil religion, then? The problem is serious. A Member, its construction as a compromise or arrangement between its various components, needs a recognition of something common. The fathers of the United States of America, the Declaration of Independence wrote "we believe that certain truths to be self-evident: that all men are created equal, that they were endowed by their Creator with certain inalienable Rights, that among these There are life, liberty, the pursuit of happiness. " We shared, the foundation of our Constitution, we have that "Italy is a republic founded on work." It's a little 'bit.


Then right theologian Vito Mancuso, according to which Catholics must bring a dowry to the seed company of their identity that it rots in the ground and makes it bear fruit, along with other seeds rotted, a new civil religion. Is that it?

No, the seed that rots is to give a certain plant, that plant, not just any, from the fruit of which will be recognized if it is good or not. Jesus says we are a yeast, not a solute. Catholicism is a universal religion, not civil. But keep in mind, Catholicism, as evidenced the very life of the Catholic Church throughout the world, helping to join together in civilization rather than make war. The persecution of Christians and the Catholic Church is a bit 'a litmus test. Tell us when, where and persecute Christians Catholic Church, a little or a lot, there is persecution of the people.
Sarai racist, denounced the illegal immigrants, too, because for now, doctors may order (not "should") do?

The doctor, give first aid, performs an act of compassion and humanity, which does not seek the complaint to the police. If, however, sees a meningitis, a rape, an accident at work, must report to the criminal, for protect the patient and society. And this has to do it whether it's fellow countrymen is that it is illegal. These, then, of course, are not insured. Thus, for welfare benefits, at least those of a certain level, you must file a complaint or request to the government. It seems to me that the new law has done much fuss about nothing.
Giuliano Ferrara. Continue to follow him, despite your past strategic differences on the "list mad? Always. It is one of the people that I admire more. But not so much for his fight for life, against the RU486 and so on, which of course I agree. But why does a newspaper that teaches you to think that places issues, which supports the curiosity and knowledge of how things really are. In fact I always tell kids that if they want to read a newspaper should read the paper. And time, of course. But the newspaper is to read the paper. Clear that they are with him in the battles for his life against the nihilism of the time. But when you throw in politics and then lost I'm sorry. We have made these experiences more than thirty years ago, with the divorce and then abortion. It is not that it was made worse today. On the contrary. So, I think the referendum on divorce, there was a crazy list. There was the Christian Democrats, Amintore Fanfani, the church, parish and everyone expected a triumph with millions and millions of votes. Then there was the abortion, a very serious thing, all convinced that people would vote on the good life, according to their conscience. But no, we lost all the battles so-called ethical. The referendum on the law we won 40 to abstain, not because there was a movement of popular belief. The truth is put to the vote, it says that's all.

So what are you doing? You retire from public life?
Not at all. But I try not to go crashing into a wall when I see the wall in front of me.

Giancarlo, Feb. 22 runs on the fourth anniversary of the death of Don Luigi Giussani? Do you miss the Don Giussani?
Yes, I miss Giussani. It was one on which I leaned. But there's one thing to say: he left us a lot. Gave us the opportunity to go forward. In this sense it was a true master. Why did we do experience. An experience that lasts, that goes on, that continues. So, let us hope.

A recent note from the Vatican Secretariat of State disclosed the dramatic sequence of controversy that began with the bishop's statements denying the Holocaust Lefebvre Richard Williamson is able to say explicitly that the levy for admission to an office in the Episcopal Church will also have to make absolutely clear and public distance from its position on the Holocaust, not known to the Holy Father at the time of remission of excommunication. " The brief, suggests a much tried by the pope attacks on his person and the Church. "The Holy Father asks the prayerful support of all the faithful." But do not you think that, beyond the Williamson case, the pope in Regensburg, and the lessons of rationality, culture, affection, and as a subject of offensive preconceived hostility and militant, as if powers both inside and outside the Church feel threatened and then point it to weaken, undermine, intimidate, and true emotional power of this pontificate? Yes, it seems that they meet with less sympathy than we expected. But it is only the case of this pope. It happens to all the popes. Who is more, some less. It also happened to his predecessor, John Paul II. We have in mind the huge crowds at the funeral of John Paul. But let's not forget the attacks he suffered for many years, inside and outside the Church, the fierce criticism. Once he was a conservative, because it was another friend of Solidarity, still another because he thought a bit 'like Reagan and so on. All this does not happen because we are in 2009 than in 1985. It happens because, as Eliot said, the Church - and its chief representative - is tender where men would be strict and stern where the men would be soft. And this is an attitude that men find it hard to accept.