How To Unlock Dvb-t Channel

CSG Literary Cafe - Tribute to Fabrizio De Andre 'THE RAPE OF

Mature Women With Wide Hips

Caprauna and the Consortium Typical Products Alta Tanaro RAI TRE _ Geo & Geo 18 November 2009

click on the image above to watch the video

Blueprints Of Tree House

WEDGE 2020 - meeting - School 'of Agriculture, Friday' 20 Novembre 2009 hours 15-23

WEDGE 2020
redesign the area to address climate change and energy crisis

After dinner will be 'screened the film "The Age of Stupid"
(ages' of stupidity ') which we hope to project in the Upper Valley
Tanaro the most' soon ....

Gay Cruising Place In Kakinada

speech Chigiano July 6, 2008


The memory of the victims of Nazi massacres that took place as these scenarios in the spring of 1944 coincides with the 60th of the Republican Constitution.
This, however, should prompt reflection rather than celebration: our budgets and is a time of soul-searching. The authoritative cries of alarm from several parties are thrown on the state of our democratic life require a strict reflection - on the characters that the settlers wanted to give the Italian institutions born of the liberation struggle - Focus condition true of our civic life and the actual quality of democratic practice in our country.
What alarmed many is, I think, the risk of a final separation between active citizens and the exercise of political freedom and the consequent depletion of democratic practice reduced to a mere procedure. Alternatively or better in this aging phenomenon of drying up the democratic perceived risk of a drift and populist plebiscite. Sclerosis of political life, in fact, would set up a framework for social and cultural environment of passivity, loss of autonomy and civil liability, that is precisely the lack of the preconditions that make democracy possible understood as power by the people to make collective decisions by the sum of free individual choices of all citizens.
Before proceeding with this reasoning, but let me spend a thing to Emilio Ferretti, the commander of "Iron". Last year he was here to participate in this celebration itself: it was his last public engagement since the days immediately after he was struck by the evil that has taken him to death. On 21 July a ceremony was held in Ancona on the first anniversary of his death. But I think it is right, and have done well Pantanetti Presidents and Kings to take this opportunity to remember today. Who was
Iron? Born in 1923 into a family-fascist - the father is a driver fired for political reasons by the regime -. Ancona shipyard worker joined the underground Communist Party and imprisoned after a demonstration for the release of anti-fascists after July 25 '43. after September 8, enters the resistance, organizing and directing the GAP of the capital before and after organizing a partisan group in the mountains (the group "Iron"), which operates between tracks and the Near San Mote. After the liberation continues its military commitment (should be parachuted behind enemy lines in the area of \u200b\u200bBolzano, but the war ends on the eve of the mission) returned to Ancona held numerous political offices, nell'Anpi of which he became provincial secretary in the PCI and the CGIL. Following assume various positions in the provincial administration and then federmezzadri Ancona where he became alderman in the council Boris. He later served as Regional President of the PNA.
In his biography, like that of many other partisans, he perceives a continuity of approach between the resistance and the subsequent participation in the political and civic engagement. On the occasions when I got to work on his side have always been impressed by both the determination of both the elegant composure with which we face every situation. In that serene determination there was, of course, the safety of those who have dealt with many other tests, but also, I think, the awareness of the nature of the commitment to democratic development that does not permit excesses, but rather requires the perseverance of the work of long breath, the commitment that is renewed daily tasks even in the seemingly most ordinary and humble, because the freedom and democracy to win back every day in their everyday practice.
short, participation in the partisan struggle, but, paradoxically, I would say even more in political and civic republican, Ferretti has personified the collective effort to make effective popular participation in the life of institutions, inescapable condition for a genuine democratic development . If it is true - Calamandrei as he wrote - that freedom has a flavor and a charm that ends up winning over even those who have fought, however, democracy is an extremely fragile institutional framework, in no way intended to develop inexorably and necessarily linear accretive.
therefore be wrong to underestimate the risks that occur in our present.
In fact, the institutions do not live in a vacuum tire, indifferent and immune to changes in historical conditions and social arrangements, economic and cultural.
constituents had in mind the link between democracy and social arrangements, as evidenced by the wording of Article 3 of the Charter Costitutzionale, where in the first paragraph, we affirm the equal dignity and equality before the law for all citizens regardless of sex, race, language, religion, political opinion, personal and social conditions, while in the second paragraph relies on the Republic the task of removing obstacles to economic and social order that limit the freedom and equality and prevent the effective participation in the political, economic and social development of the country.
The Constitution, therefore, considered not only as a fact the existence of differences in social and economic, but also believes that such differences may affect the democratic conditions, becoming obstacles for freedom and equality in the first comma.Intervenendo consecrated in the debate in the classroom, Lelio Basso and Amintore Fanfani, even on the political positions are so different, better explain this principle. Fanfani, in particular, declared that if the French Revolution of '89 had said the legal equality of citizens of one State, the experience of the social life of the last century had shown that this simple statement is not sufficient to carry out this program .
We could say that through Article 3 of our Constitution comes alive in all the richness of its implications for the concept of isonomia which was the basis of life of Greek poleis, the which does not only mean, as we usually think, equality before the law but also equality through law. Without a certain degree of equality among citizens, in fact, do not guarantee freedom: why the State, through the law, has this task. The same classical liberal thought, would not contradict to a certain level of equality that give effect to freedom. If it is true that freedom is first of all freedom of choice for individual purposes, it implies the possibility to obtain the resources necessary to realize those ends, otherwise the restriction of all liberties. And then the unequal distribution of resources, which was so few that they were no, make empty freedom. So the policy of social rights that give equal opportunities to the worker and the son of a professional, is not inconsistent with the liberal principle, but it is required. Similarly, it was so important to ensure social justice, combating insecurity, exclusion, promoting social inclusion.
that equality and freedom are the conditions for genuine democratic life say it also fathers of the oldest existing democracy, American. In particular, the Jeffersonian tradition of pursuing the ideal of a community made up of individuals responsible, aware and therefore able to govern themselves because a) economically subordinate b) socially emancipated and self-aware; c) cultured and intellectually active participants in public debate. Not surprisingly, contrasting the American situation (or perhaps his idealization) the condition of the working classes in Europe, the democratic leaders were used to lament not so much poverty, the exclusion "from civic life, the world of culture from all over as it stimulates curiosity intellettualee amplifies the spiritual horizons (...) seen by America, the working classes in Europe did not live in misery, but in a virtual slavery. "(C. Lasch, The Revolt of the elites) is no coincidence that Henry Adams say one of the characters in his novel: "Democracy means that the masses have risen to a level of intelligence higher than before. Our entire civilization is to this end. "(Cited by C. Lasch)
does not see the constitutional principles and democratic life of the understanding of the early decades of Republican efforts to translate this same democratic project in the concrete reality of Italy exit by war and fascist dictatorship (and thus marked by delays and known by the backwardness of its national history, with all the burden represented by the narrow class of the new state and the consequent alienation of the peasant masses and Catholic, the inadequacies civilians and trends sovversivistiche of its middle classes, and finally the weight of the fascist dictatorship and its insertion experiment passivizzante and reactionary of the masses in the structure of the totalitarian state). The effort that the mass political organizations and trade unions came for emancipating the working classes by submission (we have not taught the peasant to take his hat off in front of the master, in the words of Victor) and the sterile rebels to gain awareness of their rights and the maturity of a democratic practice that sees social conflict in a factor of civil integration, strengthening democracy and allowed the country an extraordinary development and civil society.
What is the situation today? Many things have changed, especially in the collective consciousness and social practice. The crisis and the collapse of the party system has overwhelmed many hopes and many achievements. But not everything can be explained by the subjective weaknesses of the Italian case, because similar phenomena can be observed in many other countries. It would be unwise, for example, ignore the massive restructuring of relations of power between power and knowledge in recent decades and the influence that this has had on political power and the ruler who formally holds: the people.
Consider for example the economic sphere: "When money talks everyone is forced to listen, writes an American sociologist. A single figure to measure the extent of the problem: of the 100 largest economic entities in the world 51 are corporations and 49 national states: General Motors, for example, with a turnover of 176 billion dollars above 27 nation states. In this respect, an essay appeared in The Economist noted that the 2 nd undertakings because of their command over resources have be more political weight of individual citizens (and) political equality is challenged by an excess of wealth after which more money means more political power. " It may be surprising that in this situation there is a climb to the government policy on the part of the business world, and consequently the citizen feels helpless, and then induced to desert an area where feels irrelevant.
I think not, especially since the recent years we have witnessed a gradual discrediting the value and effectiveness of collective action. The means of mass communication, just read what he writes in this regard such as a keen observer as Z. Bauman, there are increasingly offering an individual approach to the solution of problemisocio-economic effect of the blame on the political level and make all those persons who can not find their solution as they did but their mass media models. I quote a single figure to give the measure of this process after the Second World War in capitalist countries there was a union member every three employees, now there one every 11. In addition, the decline of public discourse: democracy alive if there is an intensive exchange of views, but for this to occur, you must first words that are used with integrity, but also that there is a gap in excessive their disposal: a few words, a few ideas. in fact, is the only language that is equal - writes Don Milani - who knows how to express themselves and is equal to the mean expression of others "that's why a school is a condition of egalitarian democracy. Otherwise the debate is replaced by the formation of two poles: the class of speakers and that of cheering, and most importantly, instead of being a real debate, this exchange that allows us to share ideas and experiences rising from the level of mere opinions that points of view arising from random and partial impressions, becomes a soliloquy in which everyone is pleased to present its doxa (as it is shared by most: maybe we do not live in the age surveys?) despairing that we can build a shared truth. In this sense it is tempting to make words only means of advertising and propaganda.
From this set of phenomena, I fear, is a strong incentive to wear the words of their value as instruments of understanding and communication and public discourse in particular, discouraging and even well away from participation.
I stop here to list this set of phenomena, but it could go on and on, for example considering the negative effect that the progressive depletion of elected assemblies as places in which it manifests in a plastic representation of the will of the sovereign and democratic political decision.
Taken together, these phenomena do not only help to weaken the relationship between the people and the state. And then to expand the space for populism, which in my view is essentially the contrast between organic and elite people, between people and institutions. In this sense populism could be indifferent to the distinction between right and left, because his true nature is to arouse in people an inferiority complex and therefore of revenge against all those powers in any way purport to restrict and regulate the drives popular. This is why populism has always needed a scapegoat to explain how the enemy and to fight the charge: it may be from time to time the intellectual, the bureaucrat, the judge, the politician, of course. Etc. populism is an infringement of the democratic principle, which tends to make the people was not to oppose each other in an organic way. In this sense populism exploits the lack of democracy of a sort, and the heightens increasing its influence in this way as plastically shows the crisis of European institutions that have sprung up almost programmatically with the aim to do without the people, and therefore are more vulnerable to the criticism of other populist to be functional only for an elite (the Eurocrats, in fact).
Unfortunately, populism, and we consider this nothing to the analysis of Tocqueville, by its nature tends to overwhelm the limits of the rule of law, to deny the very foundation of the separation of powers that can temper the pressures that may originate in some moments of the democratic sovereign. How is positioned in the Republican born of resistance, in which democracy is associated with the establishment that is a set of rules and procedures that define so overriding a policy decision.
The phenomena of crisis in many European countries facing the challenges of globalization and in particular the historical highlight of a multicultural and multiethnic society, depend largely on these trends. The speech is particularly appropriate for our country, unfortunately.
The solution of these problems is not easy nor at hand, but it is also clear in its contents: the democracy will win his challenge only if you reorganize and resume the path of promoting active and conscious participation of the people to life public.
If you do not succeed in this, unfortunately, I fear will be worth for us the model represented by Aristophanes's comedy "The Knights", where you see the salcicciaio Agoracrito who is persuaded to run for leadership of the city precisely because of what we would call defects (ignorance, vulgarity and cheek) that the Board is given is in fact continue to do what he usually does: "shuffles along with public affairs and bags of all kinds, and to win always the people with words blandiscilo well cooked. Everything else you've got the demagogue. Item obscure origins obscene, vulgar. Do you have everything it takes to govern. "
Agoracrito We could say that the exact opposite of the ideal of responsibility and excellence that drove many young people to take the road by the rebels for freedom.
not seem to escape the sphere of abstract morality, but I think the face of these challenges is first and foremost necessary to recover the ethics office with all the value it has for the formation of socially responsible individuals, that individuals - as Bruno Bettelheim writes - who have a sense of identity, the conviction that only people capable of deep and lasting relationships with other people and therefore accountable for their decisions and able to take them. At the opposite pole is the blob that is the basis of the totalitarian regimes of the last century, dominated by demagogues to turn need of mass-men. Democracy, in fact, proclaims the equality but does not tend approval, the conformist mediocrity, but promotes the autonomy and 'originality.
For each of us count as food for the journey I hope the words with which Max Weber concludes his discourse on science as a profession, "yearn and wait is not enough, we will act in another way: we will put ourselves in our work and fulfill the daily task, in our quality of men and in our work. This is simple and easy when everyone has found and followed the demon who holds the threads of his life. "

Smoke Detector Troubleshooting

Prayer April 25, 2006 Camerino

1. I think I can say that for some years the celebration of April 25 has lost (if they ever had) the character of tired ritual that some critics charge it is not always disinterested. also this April 25, in short, lived with a strong spirit of participation, with a moral tension that testifies to the awareness of the relevance of this date and vitality for our own ideals and the sacrifices that animated the struggle for liberation from Nazi .
is called by many the need to salvagurdare and pass on to younger generations the memory of that struggle and sacrifices. is a justified concern, more so, in fact, that the memory of those events is subject for some years to attempt to confuse and falsify the value. But I think if we want those ideals remain viable (ie able to generate in the present) is necessary for young people (especially), and the Italian people as a whole if they riapproprino actively, ie not consider them only as a reality the past but reinvent them and translates them into action aimed at tackling the great problems of our present. This is, I believe, the goal which stretched the President of the Republic Ciampi throughout his tenure, and what I believe we all have to thank him.
the timeliness of the Resistance, on the other hand, is demonstrated by the fact that in moments of turning most significant and dramatic in our history republicana, the Italian people and the young generation have felt the need to re-encounter with the resistance (I think the 1960 and 1968), in which the source ristrovare to redefine themselves and their duties in the present.
was therefore right to dedicate a part of the celebrations of these youth movements and their relationship (also problematic) with the resistance, since this reflection allows us to see better as April 25 and a constant reference leberazionecostituiscano struggle at times Critics of modern history.
the other hand, this moral heritage to be defended because, as I said a moment ago, in recent years we witnessed the attempt to erase the significance of the liberation struggle, to deny it, and so falsify mamometterla. this attempt has a purpose: to separate the civil conscience and the link between anti-fascist republican institutions, as a prerequisite to get to the tampering of the constitution and the unit of the country.
this attempt is based primarily on an insidious propaganda campaign aiming to standardize the partisans and the Fascists in aThis purpose typically use two arguments: a) the dead are all alike, all deserve compassion and it is right to distinguish between those who fell one hand and fell on the other side because all they fought for reasons that felt right, b) the resistance was a negligible (Italy was liberated by the allies) and has had its dark pages.
the first pseudo-argument (which has unfortunately produced some contrubuito shameful laws equivalent) must be answered that an approval is unacceptable, because if it is true that wherever there were people who fought with honesty of purpose, is however also true that you can not confuse the rights and wrongs, equate those who were for the dictatorship, who cooperated actively to the barbarism of the death camps, which were stained with the shame of the racist laws with those who were fighting against everything and perlacreazione a society free from racial prejudice, supportive and respectful of minorities.
we can not, in other words, forget that if they won them the whole of Europe would become a huge concentration camp, dominated by the Aryan master race of lords, and entire populations were enslaved.
the contrary, that for which they fought the partisans is a truly free society for all, including those who are indifferent or opponents of democracy, as substantially Piero Calamandrei writes in an article published in the journal nel1945 the bridge already. that's what makes it incomparable and that the two fields can not be deleted.
as the second argument, I can calmly say that notwithstanding the gratitutdine of all Italians for the decisive contribution of the Allied armies in the liberation of the country, the Resistance was, however, an important fact is the military point of view - widely recognized as commands by the same military allies - both politically and morally.
if we are to fully understand the ethical value of that experience, we must first reflect on the fact that an entire nation and each individual were placed individually suddenly faced with the need to choose which side of the eight sides after the September tragedy. to better understand the meaning of that situation we must consider that this choice is not normally required since there is an authority (the state all its joints) that determines the general direction within which the individual is naturally channeled to operate. the drama of that choice is all the greater for that for over twenty years had been raised by the propaganda of the myth of the infallible leader, man of providence to which the country could rely on trust, believe, obey, fight.
why those who chose to stand against the Nazis and the Fascists did so with a gesture that exalted individual responsibility regained feeling and then expressing the freedom that comes from the consciousness of a duty to determine independently, freely chosen, and not just passively. nothing but death of the country, in that occasion the patriotic sentiment is really risen!
young people 61 years ago they won through their sacrifice the freedoms that we enjoy today, were aware of this, as the letters of death row inmates of the Resistance, where he is - even given the imminent end to their individual - a bullish momentum towards the future, towards what is known today, with the certainty that comes from the intimate conviction of being on the right side, is destined to come true thanks to their sacrifice. as it is written in the letter that Achilles Barilatti, partisan group of Macerata Nicholas, who was shot in front of the cemetery Muccia gold medal for military valor, he wrote to his mother: "Mother darling, when you get this torn by grief. (...) Do not cry mom, my blood will be poured in vain, and Italy will be big again."
no, that blood was not shed in vain! it helped give the country free institutions and to restore the honor in the international arena, an honor compromised by benti years of dictatorship, wars, disasters and criminal complicity in the racial persecution.
contrary to what is commonly thought, even in our province, the resistance has a significant contribution to this struggle and in the 10 months that separate the 8 September '43 by the release in July '44, paid a high tribute of blood bears the names Montalto, Chigi, Valdiola, Bracciano, Morico, Apiro. the city of Camerino has been particularly serious and the massacres of mourning and Morro Capolapiaggia. the latter, I believe, is the bloodiest massacre of civilians that have been perpetrated in the Marche.
also from the military point of view the contribution of partisan groups in the province of Macerata and the people who supported them was significant as it acknowledges the German military command. So
guerrilla warfare as a whole and in our province has been an important factor for redemption and civil contributed to the success on the Nazi military.
but the resistance was mainly the forge which have taken effect legitimacy and the republican institutions and the Constitution, which led to the civil and material progress of the Italian people and the choice of contributing to the formation of Europe, which represents our horizon.

this year marks the sixtieth anniversary of the republic, ordered by the Italian people in the referendum of 2 June 1946. This occurrence leads us to delve deeper into the link between the liberation struggle and republican institutions, to understand where our community is, what are the dangers that threaten it, and what values \u200b\u200bwe should be able to revive.

is in resistance to the fascist dictatorship during the twenty years before and in the liberation struggle against fascism Then it develops in all anti-fascist formations the desire to give life, having regained his freedom, to radically new institutions (so it was not to make a simple restoration of pre-fascist liberal state), genuinely democratic and republican. this meant that the state should first be released by the mortgage of a monarchy felony, an accomplice of the fascist dictatorship and its disastrous colonial wars of aggression. one was in a position to guarantee the four freedoms of the modern (the personal freedom of expression, assembly and association) and with them the effective exercise of democracy. what constituents wanted to democracy? second a classical definition of democracy is the power to make collective decisions (which are binding on all) exercised by the people, ie all citizens by the sum of free individual choices. the democratic principle involves primarily the granting of citizenship to all individuals, irrespective of gender or of another nature. in fact this is also the sixtieth of women's suffrage, an event which was the starting the process of liberation and empowerment that has made enormous progress in the country as a whole is on the plans of society and culture than on material and economic.
now we must ask: what of those principles in the reality of our lives to sixty years of their foundation?
according to the deterministic and pessimistic estimates of Polybius, democracy has a natural tendency to degenerate into the hands of the grandchildren of its founders: in other words two generations, 50, 60 years or so according to our standards. According to this theory, democracy degenerates into oclocrazia (the abusive power, a kind of tyranny of the mob) in which the people fall by the corrupt rich who cheat and inflated by flattery.
where we stand in our civil history? is a real risk of degenerative similar or different?
course, we could easily console himself by noting that there are democracies (the U.S.) for well over two generations, so there is no absolute necessity for us to see our degenerate. However, we can not ignore that our nation's history is more recent and fragile and the sense of the state generally weaker. it is also undeniably a widespread sense of frustration and fears applicants for holding the country's democracy.
short, where are we? What we have to fear, what should we expect?
I think that the reasons for hope are nevertheless stronger than fear, because the taste of freedom in all its forms is a contagious pleasure, which once tasted everyone wins.
so if it is true that the constitution was the political program of the Resistance, the democratic republic which has become very well be in which all (or almost) recognize, as he rightly expected Calamandrei.
be wrong to regard democracy as a phenomenon and not autoincrementale see risks ahead. perhaps it is not the risk of a reversal in the strict sense of democracy, but some of emptying it.
because the institutions did not live in a vacuum, but are subject to the stresses of history and its upheavals. and ours is a time of great challenges: the growth of inequality (not only economic but also cultural), terrorism and war, the domain of mass media, etc..
the face of these risks is still essential to maintain the cultural and consciousness the basic elements of civic republican and democratic institutions, starting with the concepts of freedom and equality. I said before that democracy is the power to make collective decisions by the people by the sum of free individual choices of all citizens. expressions are in this definition: for all citizens and free choices, which correspond in fact to the notions of equality and freedom. they are actually nouns which indicate the ultimate values \u200b\u200bwhich inspired the democracy, but also the conditions without which there can be no democracy and is not preserved. but we must ask ourselves: when you are free? what it means to be equal? what is the relationship between these two nouns?
to define equality, for example, classical greek thought using the word isonomia, which can be translated with equality law, which does not only mean, as we usually mean, equality before the law, but also by the law , from which it emerges that the law must always give back and promote equality, which becomes an end state.
about the relationship between these two nouns are so important, I think that this old idea of \u200b\u200bequality (equal by law) to connect to the connection that Article 3 of the Constitution requires the institutions to promote equality to give effect to freedom .
if it is true that liberty is the first all freedom of choice for individual purposes, it implies the possibility to obtain the resources necessary to realize those ends, otherwise the restriction of all liberties, then the unequal distribution of resources, so uneven that some do not; makes blank freedom. therefore the policy of social rights that give equal opportunities to the worker and the son of a professional, is not inconsistent with the liberal principle, but it is required. for this is so important to ensure social justice, combating insecurity, exclusion, promoting social inclusion.
to be truly free is however also necessary that our deliberations are truly independent. this requires that the area of \u200b\u200bpublic debate in which public opinion is formed (the real ruler in democratic states) is properly staffed to ensure its proper operation. also touches on equality: as democracy dialogue between different points of view to the formation of an orientation, you must first words that are used with integrity, but also that there is an excessive gap in their possession: a few words, a few ideas. in fact, is the only language that is equal - writes Don Milani - who knows how to express themselves and is equal to the mean expression of others "that's why a school is a condition of egalitarian democracy.
but since democracy has no absolute truths to be affirmed and its role is rather to make them comparable and compatible the different perspectives of values, then it is necessary in the public debate is always the spirit of this research is the indisputable statement of truth is the dictatorship of 'view that makes it impossible for real confrontation and compulsory with the majority opinion. instead it always said that truth is always the case and there is no vox populi vox that would transform the voice of the minority in vox diaboli. why the principle of secularity of public law - admirably supported by our kind by Alberico San Gines - and the state should not be considered a residual century, but a value foundation of free institutions.
set of conditions that lead to my view in an element without which no democracy can be preserved. the existence of socially responsible individuals, that individuals - as Bettelheim writes - who have a sense of identity, the conviction that only people capable of deep and lasting relationships with other people and therefore accountable for their decisions and can take them. at the opposite pole is the blob that is the basis of the totalitarian regimes of the last century, dominated by demagogues themselves in need of mass-men. Democracy, therefore, proclaiming the equality should not seek approval, the intermediacy conformist, but rather to promote the autonomy and diversity of quality.
for these reasons it is so important that a society will accept as a valuable enrichment of those who come from another culture in our society and can engage the yeast from a different reality. This puts us
our many other issues that challenge the vitality of democratic institutions: the organization's quality policy, the life of the parties, the preservation of separation of powers and independence of the judiciary, etc..
but today the emphasis should be on the commitment aimed at the cultural and moral conscious reappropriation of the basic values \u200b\u200bof democratic coexistence, those values \u200b\u200bfor which they gave their lives savior Troilus, Achilles Barilatti and all the others, in the certainty that embody the ideals of a nobler humanity.
with this spirit we look to the future. April 25

alive alive alive
republic constitution.

Tuesday, April 25, 2006

Vba Hamachi Pokemon Network

THE DEATH OF A Pythia

MO 'OF INTRODUCTION AND WARNING

Despite its insignificant size (only about sixty small pages) Durrenmatt's story is very dense and especially complex; develops as an alternative version of the Sophocles tragedy known to do that here of course: the King of Thebes, Laius learns from an oracle that will be killed by his son who will be born. When Jocasta his wife gives birth to a baby does expose the king on the mountain with hollow heels (hence the name Oedipus). But the minister in charge of exposing the child escapes this fate, and delivered to Polybius king of Corinth. The boy becomes an adult, but one day one of his own age insults him by questioning his origins. Oedipus goes to Delphi and received the terrible prophecy: kill your father and you'll join with your mother. Thinking to escape his destiny to leave Corinth and met Laius by chance and kills him. He goes to Thebes, he won the Sphinx and becomes king marrying Jocasta (his mother): the oracle is fulfilled. A plague strikes Thebes. Oedipus initiate an investigation to know the will of the god, and eventually discovers that the plague is the consequence of his guilt: Jocasta kills herself and Oedipus blinds start walking like a beggar. The city is disputed by the two sons of Oedipus (Eteocles and Polynices) who kill each other and Creon, Jocasta's brother, ascends the throne. It follows the story of Antigone. I chose to reconstruct in detail the various scenes and this may complicate the exposure, I apologize.
actually Durrenmatt's story is not another version of the Oedipus myth. If mytos story originally means the death of the Pythia is the negation of the possibility of a story, ie the narration of a shared reality, which is shattered but in many one o'clock versions incompatible with each other. The first thing that stands out is actually the lack of a common logos that can be communicated and meaningful. The first outcome of this process is at first sight entirely negative. What is broken, however, is not only the human vision of reality, but reality itself, because if it is true that man has inhabited the world, but the representation of reality that has built (ie the culture with which he developed and mediated its relationship with the world), then the fracture of the ability to build relationships with the discursive process and share such experiences involves the nientificazione the world, ie its reduction a pure contingency. That is something that exists without reason or cause was necessary, in coincidence, exactly.
and here again we are witnessing a paradoxical reversal: the chains of actions and intentions that are narrated by different characters (Menoeceus, Laius, Oedipus, Teiresias, Jocasta and the Sphinx as well as Fr = 6 and myself of course) and that we should consider causal chain of events that follow is instead an indecipherable mess in which we can not orient. The world is more chaotic than ever, and the more one tries to take his order (see Tiresias) as the chaos increases. The misfortunes of Oedipus are therefore without cause, because every causal explanation is contradicted and set aside.
unlike the event that at first glance it appeared randomly and absolutely free (despite the oracle P.) is instead the only permanent and consistent in all possible variations, and therefore the only non-random, need to take place what is happening (but what actually happens?) what is random here becomes necessary and what is presented as a revelation of the chain of events that determines the necessary connections, it sinks in the contingency perspective of the autistic subjects in isolation, victims a theoretical hallucination in which they believe they see the truth, but they are prisoners in the maze of their private vision and partial of things.
And here is another possible outcome, less depressing than the first. We could say, in fact, that the question that lies at the heart of the death of P. is not whether or not there is a common logos, but whether or not there is a unique logos. If there is a library that is mentioned in the introduction to Derrida Lecture et la difference, that is the library containing all possible stories and all the destinations (and even then the opinion of P. was already written) and this library is the mind God's words, this library does not exist, then there is no thread that allows us to reconstruct the map of our maze and there are even those who own, rather there are only masks because it touches only a part in comedy). In this perspective, the stories just "happen", their size is only contingency. It is doubtful that this result is necessarily hopeless, although it can be read as the condition and the condition of a real foundation of freedom, which is such only if there is an inescapable fate. In this sense no longer paradoxical that the foundation of the misfortunes of Oedipus and the freedom and destiny, that Oedipus wants to stick instead. And 'This is the ambiguity of our age. The story



Durrenmatt's story begins with P. which irritated the nonsense of his own oracles and the naive credulity of the Greeks, and in a bad mood invented out of whole cloth an oracle to annoy the prince of Corinth, Oedipus, who came to Delphi, limping, to know who they were really his parents. The young man goes with the air of one who has been announced really a disgrace (he's a sucker, P. and think maybe I really do something stupid?).
years pass, P. is increasingly intolerant of the old circus pop and Delphi is also where she belongs. At some point the high priest who oversees the circus Merops Delphi asks her to lend to the request of Tiresias, the seer: to prophesy to his client (Creon of Thebes) that the plague that afflicts the city will not stop until you find the person responsible for the assassination of the former King Laius. The current king is a certain Oedipus, of which P. can not remember at all. The P. accepts.
pause for a moment to compare the story of D. with the story told by Sophocles: the oracle does not reveal a divine truth, but is the result of anger and whim. Nevertheless true. Even so, the change appears intriguing: the divine seems to desert the world, which has not lost its character for this mysterious, arcane, if anything, is characterized by grotesque tones: these are the vagaries of an old hacking that make the tragic fate of the men , which is removed in this way also the size of pain caused by the texture of dark wishes transcendent, human suffering becomes a meaningless event, by chance, deprived of dignity and greatness which gives it the tragedy of Sophocles being inscribed in a necessary order and implacable, a superhuman order leaving no escape.
And yet, perhaps it is too early to draw conclusions, not only because the story is just beginning, but also because the characters of P. that D. we have from the beginning has some strange aspects, ambiguous, I would say in his religious skepticism, in fact, P. Delphi is paradoxically true to the motto: "Know thyself, she knows exactly who it is: were told that a mob fools who believe in the existence of a truth remote, which can be obtained without effort, thanks to the oracular revelation. By E. But will the tiredness or moodiness as she says, she does not play the usual game of misleading ambiguous sentences that say everything and its opposite. No, try it with the error and horror of unbearable truth: kill your father and you'll join your mother. These words are the scandal (in its etymology the stumbling) that the lame man by definition is forced to overcome to become the world traveler (so a little 'god a bit' philosopher) in search of himself or, which is the same, escape from himself unbearable. So the P. truth will set in motion a movement which, paradoxically (but not much) and unwittingly created skepticism.
But let us proceed with the story.

A) Pass some time and Oedipus, accompanied by his daughter Antigone, presents to the EP relates to P. the events that followed his oracle in the familiar version of Sof. At the end of the narrative P. laughs. But then: "How was suddenly burst out laughing, so suddenly the P. fell silent when it occurred to her that not everything that had happened could be considered the result of chance. "
Here is the doubt creep in her: how can an oracle invented out of boredom and annoyance may have come true so relentless inserting in a manner consistent with a pattern of events, completely unknown to the Father and of itself is already so unlikely?
P. want to understand, has the mettle of cop tales of D. He began his empirical investigation - of course rejects the explanation of God, the plot of a superhuman entity tissue fate - and discovered in the archives of the temple of Delphi, the first track of the oracle that Laius informed that his son would kill him. Even this oracle was actually the idea of \u200b\u200bTiresias. So he thought he had discovered the secret to his oracle Oedipus was part of a plot of which he was the inventor Tiresias which aimed to encourage succession to the throne of Thebes by Creon for if Laius had not taken the throne would pass to the sons-in-law Creon, the second prediction of T. had the same aim: to discover the murderer of Laius (E.) meant to leave the throne to Creon.

B) at this point P. feels close to death. Starting appearances. The first appearance is Menoeceus "" a face dark and grim, black hair, low forehead, expressionless eyes, sallow complexion. ") Is the father of Jocasta and Creon. A farmer urbanized become builder and contractor of public works (notably the fortress of Cadmus that Laius is building). It belongs to the dragon race of men (the men killed fate of the dragon's teeth by Cadmus. Just popped from the ground armed at all points, are induced by Cadmus to slaughter one another, there are only five Cadmus who will support the building of the city). In Menoeceus grandfather is one of them (Udeo). Note: Cadmus is also prompted by the oracle of Delphi to abandon the search for his sister Europe to found Thebes). Menoeceus despises Laius and aspires to the throne of Thebes for himself or for his son, Creon. But Creon is blindly loyal to the brother in law. So when M. meets T. designs, at the instigation of Tiresias a plan to have, by P., an oracle to L. with which it is daunting: If you have a son, will kill you. Childless the kingdom would pass to Creon. M. pays 50 thousand talents to Tiresias for his complicity. So behind all there would be a sordid ambition and intrigue based on the desire for power of a petty and jealous man.

C) disappears M. and Mr. Laio (haughty and regal figure), which includes P. that it had immediately understood that the principal of the oracle of T. (Those who are announcing the death at the hands of his son) was M. because he had paid with his own money: taking advantage of one of the many epidemics of plague obtains an oracle of Delphi in which it is said that the epidemic would cease only if one of the sons of the dragon had been sacrificed for the good of the city. M. is the only survivor of that race and therefore has no choice but to jump from the walls (and do not weigh too much either, because the 50 000 T-given talents for the oracle they did fail). Even knowing that the oracle is the result of a hoax, L. But when he begins to fear really comes to the Father confesses EL they prefer to recruit young women and have always avoided the bed of G. who married just out of interest, in order to win the sympathies of the people (here is another politician who plays to win the masses and miscalculated) but can not completely exclude the possibility that E. is really his son, conceived perhaps in a moment of drunkenness. So it does expose. At this point we are faced with a further version of the same facts, but still compatible with that of M. it is still conscious means, even conflicting, as we shall see - false, as is the curious way in which this has consistently placed the oracle of all invented by P. which has become the essential building block of a plot produced by human wills in conflict. As we shall see later, the trend of history can not remember the investigation into the death of a samurai told by AK in the film Rashomon. Here too, every witness / protagonist tells a different truth but possible, and here too there are innocent, all are guilty, but it is not the objective guilt of Greek tragedy, or at the base of the tragedy there is an aporia unsurpassed things at this point in the story's tragic events are the result of a set of human wills, living with the arrogance typical of the Hybris blame those who do not know their limit, and therefore contravenes the Delphic motto, in the struggle between them. Nevertheless, this story, which is enriched with details not present in Sophocles could not be what it actually was without the intervention of unpredictable (one might say fatal) of P. that says to play something that is essential to the result. Indeed, as discussed below T., "you Pannychis (the name of Pythias) vaticinasti with imagination, caprice, arrogance, even insolently disrespectful, in short: with wit blasphemous. But I commissionai my oracles with cold determination, with impeccable logic, in short with rationality. Well I must admit that your Oracle has a center. If I were a mathematician I could tell you exactly what it was unlikely your oracle (me and my reason I put in motion a chain of causes and effects which have led to a result exactly opposite to what I had in mind. "The" small square right, "as Nietzsche calls it, is once again sinking (note that that is one reason male officer, less on instinct and imagination of the feminine represented by Pythian humoral).
But in this horizon human, too human might say, the truth remains however unattainable. Not only because, and we shall see later, none of the characters telling the whole truth, or rather, each says the truth. All you have to P. with the mask he wore in the drama, and indeed are forced to take different depending on the version given by the witness of the day. So the world is reduced to the perspective view of the speaker. While it is inscribed in the horizon size of the tragedy of human passions - and therefore theoretically more transparent than all'enigmaticità typical of the divine, this is not to solve the mystery of reality, which remains incomprehensible, even, and perhaps even more, after confessions of witnesses actors (just as in Rashomon). But beyond that there is something else that is completely dark, and this something we could call it an oxymoron, the necessity of the case, namely the function of order that each plays a role in the operation of the absurd and unintended P.

D) shows E. In the young see him as he was when he came to ask the oracle, P. immediately clear that he knew not to be the son of Merope and Polybius (the rulers of Corinth). In fact, E. said to have always known (even the pastor had told him that saved him). E. so do not ask to Apollo (Delphi) what they already know. But he wants to "flush out the god from his hiding place." E. What does it mean? we will see shortly.
The Oracle (kill your father and marry your mother) was atrocious, E. confesses, but does not hesitate to use them to investigate the reality, applying to it the deductive ogy: when will that happen to kill someone that is his father. So when he meets L., who does not know, and kills him, he realizes that that is his father. E. use logic, but in this case ... 8anche logic appears flawed and not influenced by other passions). But Laius is not the only one E. killed that day, because it really kills (before you even finish L.) the officer accompanying Laius. He's not even remember the name. Yet, according to its own logic, it could have been him and not the old, his father. Error unconscious? Remove (most do not even know what was the name his other victims!) In short, even in this version, I believe, E. remains firmly on the psychoanalyst's couch! Especially since
E. also admits that the basis of his action is the hatred of their parents, who had tried to thrown to wild beasts. After killing L. decided to become king of Thebes to avenge his mother Jocasta also. Through this, however, E. wants more than anything else, revenge of the gods who are the real culprits of all: "the gods had decreed that monstrosity monstrosity and hence the had to be done. "E. believe in the gods (and particularly in Apollo). In fact it is devoted to their will, even when it shows its face fierce and inhuman. That's why I went to dig out Apollo. Unlike M. and L., it has its own project, but only wants to support, with the fury of fate that he had to, he wants to drink to the dregs the cup of suffering to which there is no escape. Man of destiny, E. is without its own will, or rather, his will was inflexible to fulfill his destiny. Indeed, without this desire which transcends and gives direction to his life, finds no peace (just goes to dig out Apollo). His glory is this cupio dissolve (The death of his parents and his misfortune by which he takes revenge for life and who is guilty of having transmitted the disease, the infector that attacked the plague that is life itself: "the gods I had given us the greatest privilege that the human mind can conceive, the sublime freedom to hate those who have given birth, parents, and then the ancestors who in turn have led to the parents, and higher still, the gods who generated the ancestors and parents, and if blind beggar, go wandering astray in Greece, is not to magnify the power of the gods, but to scorn. "
So the only freedom from the inexorable chain of pain that is life, is to expose the cruel face, supporting his terrible need. E. So he hates his life and knows he can not escape it: so wallow in mud to his mock version of every pious and consolatory. His face takes on the traits of patibolari sentenced to death who insults and provokes its Executioner in order to make more and more cruel tortures and its obscene spectacle of his death.
MA (and it is a minor but not to) 1) E. know that the oracle of P. it was just a game and not the will of Phoebus, how should we interpret this situation? Perhaps for E. It makes no difference because there is no truly free place, but all that happens is inscribed in an inexorable chain that includes subjectively what would be purely arbitrary? Or E. knows that the same Pythia ignores, namely, that in reality his mouth has really delivered the oracle of God? 2) unconsciously (?) E. misses its target (the second version of Jocasta and the Sphinx that we will see in a moment) is not his father Laius and Jocasta is not even his mother. Yet even with this error subjective his destiny is fulfilled the same. And if his hatred and revenge are directed towards imaginary objects (Laius pierces with taste and has angrily in coupling with his mother Jocasta, "planted the four children in the womb ... and every time I mounted my mother my hatred (for the gods) became bigger, "yet he really does those actions with his true parents. Oedipus
therefore continues to suffer from the Oedipus complex: its relationship with the parents (whether L. and G. ol'ufficiale guard and the Sphinx) and with the (enhanced image of the parents) continues to be ambivalent: they so attract with the strength of their power imperative that we must fulfill in his ferocious cruelty (typical sadomasochistic position against the power at the same time as a source of strength that punishes and protects, as claimed Fromm Escape from Freedom) and hatred for their insensitivity (g Laius and abandoned him, as he had a life to Febo senseless pain).
At this stage, P. increasingly appears as a helpless witness, a poor single woman is upset, resentful and idealistic. If she lived in another era would be a perfect witch to burn!
E) shows the shadow of Jocasta. She also knows everything (even prior to the wedding with E. sensed that this was his son). He says E. was naive because he thought that it avoided the decree of the gods (so Jocasta is actually innocent because he cheated E.). But said he did not know who he was, nor that L. his father was) and how it could, since he was a homosexual? - Yet another version about L. -. then we will know that even had been castrated (forse!) Jocasta says that the real father of E. is Mnesippo (after Laio, Polito, the officer, the fourth for the poor father E.!). Mnesippo also was killed by E. (Needless to say) because they wanted to prevent him from entering the bed of Jocasta - Oedipus plastically patricide!)
Jocasta is excited, bursting with delight to the union with E. She loves her son and is convinced that the son loves him (poor woman! E. hates it). He is also pleased to have been hanged - reveals that it is not the true version of his suicide - because then he has fulfilled the divine decree. At this point Pythian goes on a rampage and insulting G. "bastard! Quell'oracolo you know that everything is a scam invented by me from scratch. " Can not stand the deception to continue, which brazenly continue to use his miserable game to justify the most shameless lies.

F) at this point Tiresias enters. He too is dying and wants to make the transition to Hades with P. She realizes that he is not blind seer Tiresias says the only thing that makes this bearable is the ignorance of the future, and instead people are simply trying to find out. Here is a complete reversal of the relationship with the knowledge of greek. Giorgio Colli writes in The Birth of Philosophy, "Delphi was a picture unifying, an abbreviation of Greece itself "because it indicates that" knowledge was, for the Greeks, the ultimate value of life. Other people knew, extolled the value of divination, but no people (like the Greeks) the rose as a symbol decisive "(p. 16). Here, however, T. considers knowledge a bad thing absurd then confirm the account of Menoeceus. But with a twist: Tiresias has indeed packed to the oracle Laius (the one that warned him of a parricide son, Laius, however, that he could never have) because he wanted to Creon misfortune and prevent his succession to the throne. That is the exact opposite of what he wanted the poor Menoeceus. Why? Why T. is a rationalist democratic (an Enlightenment, we might say) aware of the decline of tradition, wants to avoid the dictatorship of Creon: Creon is true that I grant you, (...) but you do not forget that there is no dictatorship without fidelity, Loyalty is the solid rock on which stands the totalitarian state. " With the oracle
T. wants to induce L. Amphitryon to take (a general capable and lovable). As king maker T. is a landslide, because Laius behaves quite differently. At this point T. tells the P. the true story of the Sphinx, a woman beautiful daughter of Laius (just him) and Hippodamia. She was the wife of Pelops, who in revenge Laius castrates him! It consecrates the daughter Hippodamia to Hermes. Sphinx held, however, because the father and the city under its threat Tiresias does not know. At this point
P. and T. begin to reflect: the story of the Sphinx is irrelevant supports P. but T. reply "there are no stories irrelevant. Everything is connected to everything everywhere, this changes something the change relates to everything. " The reality is therefore a kaleidoscope where every action affects everything else and there is nothing accidental. Tiresias also explains why the second oracle: if Creon had known that E. had killed his father and married his mother and became king of Thebes, was banished E. from the throne and would have established a totalitarian regime on the model Spartan (which shows that T is only guaranteed freedom from some degree of vice, because perfection (that of Creon) generates oppression and dictatorship. Today things are different and perhaps an authoritarian regime may be better to conceive ' shadow of complicity in vice and mediocrity. Or not? The fact is that this time T fails, because, he said, had concealed the fact that G. had been right to kill E. Laius.
The sad conclusion of Tiresias "Now Creon is building his totalitarian state. What I wanted to avoid happened." Here is another in order to avoid a dreaded event ends in the mouth and contributes to its realization. On the other hand - and surprised that T. who started cursing and said the knowledge that reality is subject to infinite variation of ratios that change constantly becoming not they were taken into account - the reality is so complex, it is an equation with infinite unknowns, that is an illusion to be able to master and direct at will. Just something everyone knows, and his every action - by definition blind, at least in part - change the picture, which can never be reconstructed, even (or perhaps especially) after the event. In this sense, T. there greek reappears much of what he himself wanted to look at first, when denigrated knowledge, because he shows the same confidence frantic building of human capacity in a different fate. Which characterized the Greeks, in spite of the powerful concept of fate that took.

G) appears at this point, the Sphinx, or rather, the lions appear to devour and discard (its members reunite with the transparent tunic that covers and discovers the beautiful body). The punishment is designed to reproduce in this eternal and the Sphinx of Durrenmatt recalls the story of Nastagio degli Onesti's Decameron)
The Sf. reveals that Laius was not what they seem and that T. thought: he was an evil tyrant and superstitious, "but his tyranny was bearable because it was inspired by ideals of justice. (P.53) Laius was happy to be a despot, but did not accept that ended with him being emasculated the race of Cadmus. One day he raped the Sphinx from its officer (it polyphonic ringing and so we know the name of yet another Oedipus' father) during the same period G. gave birth to a child of the other soldier, Mnesippo. Obviously Sf. ignoring the stupid oracle T. he asked. Laius so think of getting rid of both children. One day Sf. we see that the door to get a pastor's son G. and Mnesippo with hollow heels (we call it Oedipus 1) with orders to do so eaten up by lions Laius and his son Sf. and Polifonte. But Jocasta had bribed the minister to hand over her child because to Polybus, taking care not to reveal his source. With a ploy Sf. manages to steal the secret to the shepherd, and then throws an Oedipus the beasts, then stabs his heels to his son and handed him over to the shepherd. So the son of Sf. and polyphony becomes Oedipus (2). Laio suspected but can not extort a confession to the lions because the defending Sphinx. When Oedipus encounters Laius kills 2 in fact his father (the officer Polifonte) and grandfather (Laius). Oedipal crime to the power you might say. Then, came to Thebes, solve the riddle of the Sphinx, but instead she becomes his lover to kill her, thus fulfilling the prophecy of poor Father, who with his joke did not escape into any of contradictory versions. In each of them realized what she had prophesied of spite.
This concludes the theory of apparitions. And before you finish reading the speech with which T. concludes the narrative proposing the enigmatic character of the world and the ambiguities of human efforts to interpret it, but I would put forward a hypothesis that perhaps the same is unknown alo Durrenmatt. My guess is that there is a final character that never appeared in the foreground, but according to the Greek sensibility - in this sense therefore not Durrenmatt - is the true creator of everything: he is the bright Apollo. We started from the statement, the only one ever questioned, that P. had prophesied a whim. But are we sure this is? In the traditional representation of the prophetic nature of Apollo in Delphi and there are some clues that could put us on another path. Heraclitus, in fact, says Phoebus: the Sibyl with the God says through the mouth crazy things without rice, or ornament, or ointment. "And the madness (mania described by Plato in Phaedrus) the condition which makes possible the prophetic oracle. And who tells us that the madcap P. was not possessed by their god when, taken from that mood, the fancy that he jumped? In another passage of the Timaeus Plato writes: there is a sufficient sign that God has given to divination human insanity: in fact no one who is master of his thoughts reach a divinely inspired by God and truthful. "It is no coincidence, perhaps, that only in the agony of death, of life when the disease reaches its peak, the P. can have a complete picture of the absurdity of reality. Why Apollo would, however, hide his action and would instead act on the direct distance, exploiting the vices and human presumptions? This is explained by the nature of Phoebus, which is often described as "one who acts from a distance. "The attribute of God, the Asian arm span, alludes to an indirect action, mediated delayed. Here you touch the face of cruelty (...) the destruction, violence is typical of deferred Apollo. No coincidence that the etymology of the name has that effect on dl derives from the verb apollumi (απολλύμι), which means precisely destroy. Apollo can be seen as a destroyer, exterminator, who destroys it completely. In fact, we might say, the story ends with these words: "the Pythia did not answer all of a sudden there was more, and Tiresias had disappeared and with it the leaden morning due on Delphi, which also had shipwrecked. "A show of mass destruction, therefore, worthy of Apollo the destroyer.
In a passage of Pindar's prophetic words are compared to the arrows of Apollo his bow that it turns against the human world "through the fabric of words and thoughts." (Packages) Apollo is a god ambiguous as its symbol, which has the same name in greek life sound of the name. Bios and bios are at the same time the life and death, life and the arc that causes death. In this sense, Apollo is not that the metaphor of the dual nature of living that is a force that generates drunk destroying and creating destructive. The very well known fragment of Anaximander confirms it: "where beings have their origin, there have also destroyed as needed" then here is what God tells us is that life is thrown into the labyrinth in which we, as Plato says nell'Eutidemo. On this chaos, a man struggling to find the thread of meaning, to build islands of order in the sea of \u200b\u200bentropy rampant. In this effort to make sense of the riddle, to bring order out of chaos, rationality reigns only in the case, man will always be defeated. Indeed his own efforts will raise the pedestal upon which the cunning of life and destiny, to paraphrase Hegel. But this is their only option and dignity, like the blind navigate in the dark with their very human Metron. This, too, in fact, says Apollo when he shows his good side, when that does not speak with words indistinct, "but with precepts as 'nothing too much' or 'know thyself'. The god man mentions that the sphere of God is boundless, unfathomable, capricious, crazy no need, arrogant, but the manifestation of it in the human sphere sounds like an imperious rule of moderation, limit control, the reasonableness of needs. "

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THE MALENTENDU


The Malentendu is the tragedy of lack of communication, it was said. And this statement is undoubtedly correct. But then, you must also ask: who is unable to communicate? What is ill-informed, ill-understood? And most importantly, why?
The tragic chain of events portrayed in the drama (which is inspired by a true story really happened) would seem to authorize a pretty obvious answer to all three questions: a young man returns to his family (consisting of a mother and a sister) who had abandoned twenty years earlier. He wants to compensate the women for the sacrifices they have endured all these years partly because of its abandonment. Instead of immediately reveal his identity, comes to their hotel as an occasional guest, trusting that the affection will raise them in his memory. But in all those years, women have made to the crime: killing the lone travelers who lodge with them to rob them. Despite attempts to persuade the young man does in the mother and sister in his memory, they do not recognize him and kill him. Only after he accidentally discovers the true identity of their victim. His mother, overwhelmed by remorse, kills himself. The sister, after a bitter fight with his sister in law who came to seek her missing husband, it also takes away life.
So, it seems that everything is clear: not to communicate, giving rise to the tragic misunderstanding that Martha (sister) attributes the death of Jan (brother) [see Act III, Scene III: Mary: "sa mère et sa Soer étaient donc des criminelles? "Martha:" Oui. "Mary:" Apprise Aviez-vous déjà qu'il étatit votre frère? "Martha:" Voulez vous is the savoir, ya eu malentendu. "] are the men and women involved in this claustrophobic drama. The cause of failure or faulty communication is the aim of silencing his son's identity, and the different intent with which everyone speaks and listens. And the misunderstanding is nothing but the identity of Jan, mistaken for a stranger.
Yet, too many clues in the text, in addition to the overall character of the work of Camus and his existentialist influences, indicate the presence of a key to different and more profound, such as to give this drama a character for so-called "metaphysical ". Let's list these
evidence and then analyze them separately.

1.Il first thing you should consider is made up by its existential torment that characterizes all the characters - with the sole exception of his wife (Maria) and the old servant, we will return later -. The Mother, Jan and Martha, in fact, are shaken by an inner torment is not reducible to or remorse to the anxieties generated by their conduct. Jan, for example, in its plan to return to his family to regain her affections is accompanied by a deep feeling of existence, in part, perhaps, is the source of his strange decision not to reveal their identity. This state of mind manifests itself dramatically in the Scene II and III of Act II. Among many others, I will bring the most significant statements of the inner drama of Jan: "Yes, this room is that everything will be defined (...) it is cold, though! I do not recognize anything, it was to put everything back again. Now it looks like one of those hotel rooms of foreign cities where people come every night alone. I met them too. Then it seemed that there was to find an answer. Maybe I'll know here. (Looks out) The sky is covered. Here again my old anxiety here, in the hollow of my body, like an old wound that irritates each movement. I know his name. It is the fear of perpetual loneliness, fear that the answer is not. And who would respond in a hotel room? "(It is directed towards the bell." She hesitates and then ring. You do not hear any noise. A moment of silence, footsteps. Knock. The door opens. In the old box appears home. It is still and quiet). Jan: "It's nothing. Excuse me. I just wanted to see if anyone answered, and if the alarm worked. "(The old man looks at him and then closes the door. I will walk away) Jan SCENE III:" The alarm works, but he does not speak. It does not give an answer. "(Look at the sky. What to do? Beat shots.'s Sister Log in with a tray) [emphasis added]
What is the meaning we attribute to these words of Jan? What, in Specifically, the eternal solitude of which he speaks? What is the answer that Jan tries and looks? Who should give?
is sufficient to note that this time the tone, even bombastic in places, can only indicate a far more existential anguish and tortured in its radicality of what could be the state of mind of a child, returned to the house of his family, later to be recognized. There is another, as on the other hand clearly says that adjective, eternal, which must clearly irrefutable condition of Solitude Jan.
2.Anche Martha is shaken by tremendous anxiety and dark at the same time. Martha is perhaps the most complex and important drama, one in which we anticipate to some extent the traits of the rebel Sisyphus, where Camus in a later work will entrust the role of the representative of humanity who turns against his condition. Determined to criminal conduct in its ferocity with which desires to obtain his release, Martha has a few moments of tenderness and abandon. The rest is angry and resentful: he wants with all his strength to escape from their plight, represented by the horizon of the earth closed and claustrophobic when she was sentenced to life and unleashes his anger against those who implicitly or explicitly, and remember the reproach with their "humanity" that she has become. Why in the goodness she performed so naively sees the reflection of his face twisted and turned upside down had to do his cruel and at the same time, the most insidious threat to his dream of escape and salvation. She knows that if answering the call of the heart, if he yields to feelings of humanity and compassion, could no longer implement its purpose, it would be ordered to surrender and submission. For this he rails against violence with the mother when it hesitates in front of the nth crime they must do. That is insulting and rejects with contempt the pain and despair in-law curses her mother and brother were found dead in and embrace those caresses which she has had and still rejects with disgust (Act III, Scene III). It kills: soul rebel, and not reconciled, rejects this gesture made that defeat wants to impose. However, only in stage I of II that the character of Martha reveals his torment, in a rare sincerity and confidence, which significantly follows, however, ruthless and implacable, the decision to kill the host unknown. To Jan, in fact, the suggestive power is fatal at his own words, which, describing "the land of deserted beaches" comes from, revive the dream that chases Martha and at the same time, evoke feelings of humanity and emotion which are the main obstacle to its realization. So they wake up in her awareness of the risks they run when they hesitate to implement his plan, along with the wild force of desire that can only be done if she will persevere in its ruthless crime. [Act II, Scene I] Jan: "I understand. The spring takes over there in the throat, the flowers bloom in their thousands on white walls. If you walked for an hour on the hills surrounding my town, would gather in the guise of the smell of honey yellow roses. "(Martha sits) Martha:" It 's wonderful. That which we call spring here is a rose and two buds that bloom in the garden of the cloister. (With contempt) But just to upset the people of my country. A blast more powerful than them would blush. They have the spring they deserve. "Jan:" You're not happy. You also have the autumn. "Martha:" What is autumn? "Jan:" A second spring. All the leaves are flowers. (Looks at her insistence) so too may understand the anime. You would see the flower, if they were meeting, if the patient. "These words of Jan's ear sound like a Martha inappropriate invitation to find the beauty in the autumn of life, to resign from the rare and pale flowers that inhospitable to waive his desire. Martha, in fact, leave the dreamy tone and responded harshly: "I have no more patience for this Europe." But it is Jan points out that when the first humans were spoken in tones that Martha feels the risk is located in steep and reacts reaffirming its determination: Jan ... I think that, for the first time, you will be directed to me with a human language. "Martha (with violence)" You are mistaken, I think. And even if this were so, would have no reason to rejoice. My humanity is not what I have better. What I have is that of human desire, and to get what I want, I think that overwhelms everything in my path. "And a little later confessed that she had come to speak with the intention to invite him to go (to save), but 'appeal that he had done this that it has had to change the human subject. It is the announcement, with mocking words, the final decision to kill him. Then summarize the data emerging: Martha desperately wants to escape, find a way of salvation (not used that word misused, as shown by decisive evidence in the text) to be an intolerable condition. Let us ask ourselves: what is this land which wants to escape at all costs? And what is that other which yearns, in which, instead, you can "run away, get rid, shake your body to another, mixing in order to ... defend that country from the sea where the gods do not come? It seems clear that Camus hints here, in a metaphorical way, the contrast between the actuality of human existence and aspiration to a condition relieved from the burden of pain and loneliness. Martha longs to a form of transcendence ground ("where the gods do not come"), to a promised land of happiness and freedom. If we say here in anticipation of some conclusions, and Jan ask a question of meaning to existence, Martha wants a way of salvation from the pain of life (this is actually two very similar questions, as we shall see. Martha seeks his salvation turning against life itself, if it is true, as she says (Act III, Scene VIII) that the world is not made for man, but it did so only because we die. Champion of the heroic and desperate humanity, doomed to failure and that indomitable will celebrate the myth of Sisyphus, Camus, Martha turns against life in the name (and here the contradiction is apparent that the tearing apart) of a lust for life and happiness is all the more furious because the more desperate.
3.La Mother, then, is Nature. Everything about her visceral mentions the vital forces that create and destroy at once. She is the womb where everything is born and dies: the desires, dreams, sorrows, feelings, children. She also grows (it would be more correct to say that cultivating) a design to escape, together with his daughter. But for opposite reasons: the daughter wants a better life and full, she wants to rest and oblivion. In one of the decisive dialogues, the mother begs her daughter not to kill the host. So maybe we can save us, he says. And the daughter refuses to use the word salvation: "All we can hope for is, working tonight, you can sleep later." And the Mother answers: "What I call save: sleep." Her mother is also oppressed by existential anxiety, which is identified with the life force that goes out, which ends: "The heart is consumed, sir." His existential disorientation is expressed by members of tiredness, exhaustion of that womb which has contain all the pangs of life and death and is now exhausted and does not crave of nothing but rest. If your daughter likes the wild life and is shaken by a violent desire for liberation and salvation from pain and loneliness, but the mother is the personification of the life force that shrinks, folds, tends to immobility of death. Uncomplicated intellectuals, it is all in the physicality of his living body in contact with other bodies. Like when the son finds himself in the embrace of death and caresses at the bottom of the river, and those that embrace and caress evoked cursed by Martha ("Je les laisse à leur retrouvée tendresse, caresses a leur obscures"). 4.A
another important indication of the existence of a plan "metaphysical" in Malentendu is the figure of the old servant. It has been rightly noted that the servant of God is most likely reasons for this assumption are too numerous and obvious why it is necessary to dwell on a detailed demonstration. I am less convinced, however, the hypothesis that the servant would be the personification of destiny. Unless you intend to identify God with the fate and destiny with God, namely, the absolute necessity which, ultimately, you identify the very reality of all things, and their relationship. But I shall come back later. It remains, however, gained God's presence on the scene, and with it confirmation that the text requires an effort analysis of a speculative nature and that its purpose, the inability to communicate and the inevitability of the "misunderstanding", should be reported to a more profound and decisive than that, all things considered trivial, the mechanics of errors and misunderstandings at home.
5.Si reproduce, therefore, the initial questions: "Who does not communicate? What is mal-comunicato/mal-inteso? And most importantly, why?
begin to consider the first: those who do not communicate? ie who malintende, who is misunderstanding? The scene of Act V Jan, after meeting the old servant who entered and left the scene without answering the question addressed to Martha who came to receive: "Est-il Muet?" Martha: "C'est nes pas lies." Jan "on parle donc?" Martha, "the moins possible et seulement pour l'essentiel." Jan: "En tout cas, n ' a pas l'air d'entender ce qu'on dit him. "Martha: On ne peut pas qu'il say n'entendre pas. C'est seulement qu'il entend mal. "(Emphasis mine) Exactly, will hurt! Because there are various synonyms of the verb entender (one of them is ouir, hear) it would be naive to believe that the choice of Camus is random. So the old servant (God) is the one who malintende. Indeed, he is qualified as such since the beginning of the play, before the chain of misunderstandings unfold. Everything gives the old servant this feature so we could say prominent than the other characters, so it is not rash to say that he is the malintenditore par excellence. Furthermore, the other characters speak and answer, and then, as we shall see, malintendono and misunderstandings. God is the only character rather not talk about (when he does, his response will not allow replicas and on it will drop the final curtain) and therefore is the only one not to be misunderstood, but the only one to be exclusively malintendente.
This singularity of the servant-God requires new questions: Why God does not hear (or maybe do not listen, or better yet misunderstood?) Is a bad god? Or indifferent? They are creatures who can not communicate with him? Or are the questions to be posed the wrong way?
That does not feel excluded. And not only because Martha tells us (On ne peut pas qu'il say n'entendre pas.), But also because in other circumstances show to hear (Act II, Scene II, Act III, Scene IV). In both cases demonstrates the old servant to hear. And in both cases, his conduct is implicitly or explicitly, a denial. In both cases, the two creatures who in-vocano/con-vocano implore God's help. This of course confirms the identity of the old servant. But it shows that it is useless to pray to God, he appears but does not intervene, or even worse, opposed an explicit rejection that "no" which does not allow, which states that you can not definitely no communication between God and creatures. That the explicit rejection is just the opposite with cold indifference to the most innocent creature - the bride who has committed no wrong and that he only lived his love - is certainly not without reason. How well is perhaps not a coincidence that her name was Mary. Perhaps Camus wanted to emphasize, with this call because of the Catholic symbol of purity and effective intercession of every sin, the impossibility of any illusion about it. But maybe it's just a coincidence. The fact is that anyone, much less the innocent, can expect pity. Their prayer will be dismissed without acrimony, without excess, with icy coldness, "no."
other hand, the old servant always appears without showing any involvement a silent witness and enigmatic. But even an operator who, apparently without a will of its own, merely to indulge the unfolding of events, working with the creatures to achieve their goals. A servant, indeed. And, paradoxically, it does so even when - indeed, especially when - makes an omission. In scene VIII of Act II, in fact, the servant collects the passport, which collapsed in Jan while the two women are carrying the force of arms into the stream. The picks and withdraw, "without women circumspect". What is the meaning of this gesture? The only plausible explanation is that God has the wisdom of the world, but lies to his creatures, so that they, blind, to fulfill the destiny of suffering and cruelty that is the truth of existence. Only when everything is done beyond repair, he will return to show what was hidden. God, therefore, is not the servant of the creatures (for they do not respond), but the servant of the order imperative and cruel (that order provides for precisely that Martha finally restored at the end of the play: "Why only now everything is in order. If persuade them. "Maria," what order? " Martha: "The one where no one has ever found." (Act III, Scene III).
So, concluding this part, God is the malintenditore and men are misunderstandings. In turn, men do not recognize (Martha) and this order is imperative that rules the world.
6.Ma what is misunderstood? What is the question that is not understood? Or questions? The misunderstanding, of course, also applies to questions that men facing each other. But are the same pose to God? In a sense you could answer this question in the affirmative is that in a negative way. In a sense, in fact, they are the same questions, because what the human actors exchange are each other for help and direction.
Only Jan and Maria go directly to God a question. The first look for the answer to the fear of perpetual loneliness: his is a demand for respect. The second asks for help. That is to also seek a sense of pain. Both cases the answer is negative. Camus, again anticipating the positions expressed in The Myth of Sisyphus and The man in revolt, tells us that the search for salvation through faith is doomed to failure. How well is no hope for the salvation that Martha tries in the revolt. But salvation from what? From life, of course, from the absurdity of life.
The etymology of the word "absurd" to refer a sound that is undesirable because it removed the ear (that sounds bad, ungrateful to the ear, that voice, sound '). Life is regarded as absurd as that is not audible, unpleasant to the hearer. That is something that is ill-intended. And then you do not understand. That you can not understand. Its truth, if it has one, is incomprehensible, incommunicable, because repugnant to those who must listen, understand. This life, which is hard to accept (from Accipite, receive) because they appear uncomfortable, ill-will intended, arouses in Jan (and Martha and her mother) the desire for salvation (find another land) and sense (look for the answer you Jan). The answer to what? The answer to the question of Jan. But what is this question? In reality we do not know, because at any moment of the drama Jan formula explicitly. In fact, he refers only to find an answer, or an answer that is not. But he never says what is the question. So we must try to understand and interpret these references in their context. Jan
is alone in his room and starts talking to himself, noting first the place where it is and that should be familiar, while it is cold and alien, "Then [when he attended anonymous hotel rooms where people come every night only] seemed to me that there was to find an answer. "and immediately he added doubtfully: Maybe I'll find here. "The answer to that question? We do not know and Jan does not say. But we know that Jan is just in a hotel room that looks similar to many others in which he stayed in the past. Jan feels that the answer thus seems to stem from having to check the condition of those who are alone in a foreign place. But, still reflects a moment, in that sense it's just Jan? He is not one of those single men who come at night in a hotel. He is married to a woman who adores him and anxiously awaits a short distance from there. If now we are separated only because he wanted it that way, forcing Mary to leave against his will. At any time you may decide to put an end to the comedy and back to her. It found in one's arms around his love. So his current loneliness is only temporary, and most voluntary. This can not be a need solitude to create such an ancient and frightening for a response. Unless this is a metaphor for daily solitude a condition far more profound. The confirmation of what we find in the words with which Jan continues his soliloquy: "The sky is covered. And here again my old anxiety here, in the hollow of my body, like an old wound that irritates each movement. I know his name. It is the fear of perpetual loneliness. That is not the answer. "Jan brings with it an anguish so old, that has become a sentence hidden (in the hollow of my body, an old wound that every movement irritates). And this anxiety, and pain have a regular name: eternal loneliness. That is, lack of response (which is not the answer). In other words, the eternal loneliness that coincides with the lack of response, and therefore we can say that the lack of response that generates the eternal solitude. What we're saying Jan? Of course, tells us that the loneliness that afflicts him (but we already knew) is not the trivial condition of those for a while is not in the company of someone. The loneliness that haunts him, in fact, is eternal. But in what sense can be threatened by Jan eternal solitude? And what are we to understand Jan says that when the eternal loneliness is the lack of response?
7.Vi is only one way to make sense of these words, and is to report to the plane of transcendence, or rather, of its impossibility. The anguish of Jan, in fact, is nothing but the fear that there is nothing but an ephemeral episode in the eternal flow of things, an insignificant event between the infinite nothingness that precedes it (and from which transfers pro- ) and the infinite nothingness that awaits him to swallow itself, which remains without a trace. O, which is the same, that there is nothing but a Being of infinite configurations, to be erased to make way for others in turn for to disappear in an endless succession where only the birth and perish is conserved. This is the eternal loneliness and anguish Jan aroused in him the quest for an answer that is nothing, in fact, that the desperate cry of meaning (and therefore salvation) placed in front of the human consciousness to the reality of their own annihilation . It might sound something like this: "existence has a meaning" other "than the cruel fate that seems to govern all things, which, coming to life, are therefore forced himself to death, annihilation?" Hannah Arendt argues
greek man who is born from the idea of \u200b\u200bimmortality of nature immortal (And the immortal gods) which together surround the lives of the only mortals, men. Indeed, "the individual life is different from all the others in the course of its linear movement, which, as it were, cut the circular of biological life. Mortality is this: to move along a straight line in a universe where everything moves with movement in a cyclic order. "(Vita Activa). If they have a basis in theories of the birth and death (heat) of the universe, today we should replace the vision of the cyclical nature of life and biological dynamics of linear (only apparently similar to the linear trajectory of human life), even in nature. But even in this case would not be less the uniqueness of the human condition. In fact, mortality would be a move in a straight line from one end of the line, with the awareness of this initiative and to this end. This is why men are, even in the universe that no longer moves in a cyclic order, the only mortal, because they are the only ones about to die, that is the only conscious of their fate. And this is the solitude of the living human. And it stems from the invocation of a sense that transcends what otherwise appears senseless. And this question can only be addressed to God, if by God we mean that which gives a sense of being that transcends the mere existence, to the extent that being, otherwise, does not in itself Another way that its mere facticity. But God, we know, does not answer: "The door opens. In the box is the old home. Stay still and quiet). Jan: "It's nothing. Excuse me. I just wanted to see if anyone answered, and if the alarm worked. "(The old man looks at him and then closes the door. I will walk away) Jan SCENE III:" The alarm works, but he does not speak. It does not give an answer. "
But if it is true that the answer is no, it is also true that even the question is formulated. To Jan, in fact, an invocation is silent, without words. How quiet is his call to his mother and sister, which hopes to be recognized for the strength of and blood, without having to pronounce his name without having to declare. In short, it's like to exist for Jan was in itself already eloquently expressed that, by the very fact of the form, the question of meaning and love. Indeed, as if the existence of consciousness of its own end, puzzling and paradoxical reality in a universe indifferent and unaware of the deaf because immortal and then die, if only the absurd question, that is not audible. In this sense, the misunderstanding is inevitable. In any way the application is made can never be understood: who needs to embrace, in fact, can never do that because it is meaningless for him, just as Calls for a meaning, is based on a meaning. In this sense, the living human being is condemned to the loneliness of those who speak a language which nobody understands, and he is an alien sentenced to live in a world that is not his home, but only the place where he died. As Martha says, "This house is not his, in fact. Why is not anyone. And no one will ever find warmth and abandon "the world is made" because we die. "The house in which Jan, like every human being is a stranger, where the living is accepted that, living and perishing, all is preserved, and the cycle of perpetual generation-destruction. Being here, around us and in us, in each of us living-dying. It is present but also absent from the infinitely distant and inaccessible, because it so close, intimate. Human existence is in fact the very being, which is a fragment. There is no difference, there is no salvation and transcendence. Because there is no salvation in life. There is no salvation to eternal loneliness that is life. Jan and Martha seeking an answer, build a plan of escape. Unnecessarily. Because nobody can understand their language. They are the misunderstandings, and questions of salvation and have no sense of the listener. For this there is no answer. If there were a response to the absurd of life would no longer such. But life is absurd because it simply is, and that his being is founded in itself, without a reason that transcends it. Life (ie being of what is at each of them, but also infinitely far from each in their individuality) can not make account of his existence, because each application seeks to establish a sense where there is no other way than that of 'be. The creatures, those strange creatures that are mortal, they ask questions that are intended to fall on deaf ears because they ask you to draw a direction, a direction, where there are all the senses, and then there is not anyone in particular. And most importantly, none exists other than that of the whole. In the sense of being, in fact, contains all the senses of the living, but these are not their senses, but those of being. According to Camus, in which there is no escape. We are doomed to defeat.
But perhaps this is not the only way to experience the tragic condition in which we stand. It is not necessary that awareness of this condition from becoming lucid in a vision so desperate and despairing. But that is another matter which requires leaving the task we set ourselves to comment on malentendu.

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In memory of our father, Amilcare Caporalini


These pages aim to remember our father, Amilcare Caporalini, twenty years after disappeared. Our tribute begins with a photograph taken in 1936 in East Africa. Starting from that document we have tried to reconstruct the events of which he was the protagonist and witness, using his stories, documents that concern him directly (in particular the record of military service kept at the State Archives of Macerata), as well as documentation and evidence that is available from other sources. These are the years between 1936 to 1943, during which my father participated in three campaigns: in East Africa for the conquest of Ethiopia, Albania and then in Libya during the Second World War.
The choice of this period of its existence does not mean that it is particularly representative of his personality (it is not the protagonist of any extraordinary event, neither has made heroic acts), or who are, at least in our eyes, less important or even worse, ignoring other aspects and moments of his experience (such as his civil and political commitment in the postwar period). More simply, it seemed interesting at this stage because it allowed us to cross the "ordinary vicissitudes" of a young Italian man caught in the grip of warmongering and imperialist impulses of fascism with the memories of many who lived through those same events and the same historical climate and morale.






This photograph shows my father in East Africa during the Italo-Ethiopian war. On the back of the photo you can read this handwritten dedication: "To my dearest friend friend Antonio in memory. Amilcare - 25/5/1936 East Africa / "The original image that is reproduced here in fact belongs to Franco Bartolini, the son of quell'Antonio indicated in the dedication as" best friend "and recipient of the dedication. It is not common to the works of kindness that we may make use of this document.





the dedication is apparent then that the photo was taken in the spring of 1936. At that time our father was a young man of nearly 26 years, having been born on August 6, 1910 in Buenos Aires, where his father, Argeo, and his mother Margaret Mezzelani had emigrated in the early nineteenth century. (Note 1 at bottom of page) Hamilcar had arrived in East Africa in February of '36. From the register of military kept at the State Archives of Macerata (Note 2 at bottom of page) is apparent that he had left for Eritrea with the hospital Field 410 and had boarded in Naples February 12, 1935 and landed in the port of Massawa on 21 February.
More than once our father told us his arrival at this Red Sea port of Massawa and the extraordinary feeling that brought him already to see her from the ship on which he was traveling.
We have a witness that can help us to reconstruct the animation that was created in the Eritrean port arrival of a ship from Italy in those months and try to imagine, then, that the same situation was created to ' arrival of ship carrying Amilcare. Major Morosini writes in his diary posted on the blog http://leritreadelmaggioremorosini.blogspot.com/ :

"The arrival of a ship in the port of Massawa, one of the most important of the Red Sea, was always an event. It was enough that any merchant to anchor next to the dock, as he was familiarly called promenade Umberto I, because dozens of people crowd on the pier, jostle to win the front row next to the runway.
The faster you get the kids were Eritreans, seeking a piece of luggage to carry to the nearest hotel in exchange for a few cents. Then it was the turn of the water sellers and Arab traders, and within a few minutes they approached the shore the Italians, from customs inspectors, who were kicked off between urchins and porters in the port.
When he docked from Genoa on the Italian company Transatlantic Postal swift or the monthly Lloyd steamship, the wait was becoming frantic. The ship was still engaged in operations in the port of entry and was preparing to pass the cape of Abd el Cader, towards the docks Salvago Rays and Regina Elena, but already the boardwalk was teeming with people. You could see the soldiers rush
pending mail, messenger of the colonial office that the officer on duty expected from Italy, while the factotum of the city hotels - the Grand Hotel to the Savoy, to the more modest and Ghedém Manetti - birds of prey as passengers peered down from the ship, looking for clients.
dockside There is also the usual dozen idlers, who strolled lazily up and down the pier. For the most part were people who lived by small trades on the edge of the law. Some had moved to East Africa the age-old profession of pimp and careless of glances were leaving the dock for taking women by the arm and the heavy makeup look malicious. So, just to do a little 'advertisement of the merchandise. "

not hard to imagine how this liveliness could impress the soldiers who arrived in those exotic places, after a ten-day journey by sea. In 1935, writes Morosini, is a succession of frantic arrivals, the imminence of war in recognizing the inevitable approach: "In the port of Massawa is interspersed with military convoys and merchant ships that, after a long journey through the Mediterranean, the Suez Canal and the Red Sea, constantly discharging cargo and passengers bound for the colony. "Those who, like our father, arrives completely unprepared to those places that can not suffer the repercussions of climate heat wave: a difference in Asmara and other cities of the plateau, where the climate is mild, almost constantly spring on the coast the temperature is unbearably high in fact from the early hours of the morning.
Some shots in the Museum of Contemporary Photography in Cinisello Balsamo help us to imagine the environment of Massawa.
This photograph was taken in 1935 by Frederick Pantelani own during his trip to Africa, and portrays the cargo ship "Capitol" in the port of Massawa.

Another image, taken from the same report by Frederick Pantelani, showing us instead the boats of local fishermen in the Eritrean port:



Hamilcar remained in East Africa until the beginning of 1937, when embarking repatriated, February 4, from the same port of Massawa to arrive in Naples on February 14 next. The photograph reproduced at the beginning and the others that follow refer to this period of about a year in which he participated in operations of war in Ethiopia.






We are not able to reconstruct the movements of his unit. The pictures show him during moments of rest, alone or with some friends. His attitude seems to indicate a peaceful state of mind. We must not forget that the war was very cruel. Our father always spoke there in a very negative, recalling some incidents that took us kids to the exotic taste of adventure. The most impressive refers to the discovery of dead animals and natives in the river where a department had even stopped and picked up the water. The section, which was part of the disinfection Hamilcar had to provide for the rehabilitation of the area. You can not do without, seeing the almost idyllic picture that shows him immersed in water up to the chest of a stream, to think about that episode and the horror that is lurking in a war.

Discharged in February 1937, Amilcare is called up on August 30, 1939, and from the port of Brindisi for Albania on October 15 of that year. October 17 landed at Durazzo, Albania will remain until January 18 January 1940, when it reaches the port of Bari Again, the invasion of the Balkan country in response to a plan of imperialist prestige of fascism, which would in this way rebalance the relationship with the German ally. Hitler, in fact, had recently completed the annexation of Austria and Czechoslovakia.
In this case we do not have pictures of our father during the three months of stay in Albania. We only know that it was part of 31 ^ 6 ^ core surgical health of the company Disttaccamento of Ancona. Since the invasion was completed within five days from April 7, 1939, it is clear that the function of this department was exclusively of logistics. In any case, it was alien to the soldiers, now completed for some time. This is also confirmed that the registry does not mention of military operations between the war that Hamilcar was in the annexation of Albania.



Alinari The photo shows the Italian troops during the invasion of Albania in April 1939.

past few months (we are in May 1940) and our father is again called to arms. Aggregate at the 6th company of Health Detachment of Ancona, Part 4 June with the 17th section of disinfection from the port of Naples to Tripoli, where he arrives on 6 June. Remain in Libya until September 24, 1941, often in the area of \u200b\u200boperations. In that long period of life often reminded the emergence of feelings of distrust and hostility more posters on the war desired by Mussolini. Sometimes these thoughts took the form of ridicule for the fascist rhetoric. An example of this ever-expanding to discredit the fascist propaganda of the shoot occurs during one of the many bombings of Tripoli. The bombs caused panic in a buddy who until then had shown enthusiastic adherence to the watchwords of the scheme, in particular with the war that Mussolini was "widening the Mediterranean" to the Italian people. While the soldier trembles with fear under the British bombs, his fellow soldiers mock him, saying: "Now I'll expand them, the Mediterranean," in the register of military service is not reported any data on the place of embarkation and destination, which could confirm the story of air travel is very dangerous for the looming presence of the British destroyer, now master of the skies.
Then our father follow the story of many other Italians, who later armistice eight in September 1943, will leave the army escaping to the calls and threats of CSR and the Germans.

Rosanna, and Mauro Donato Caporalini

October 2009

___________________

note 1. The family was then forced to return home when Italy entered the First World War. According to the testimony of our father's return to Italy was virtually forced: the Italian government demanded the repatriation because of all those who were fit for military service. The political orientation of our grandfather was anarchicheggiante, however, characterized by traces of nostalgia for the subversion of republican matrix and at the same time, tinged with sympathy for socialism, as evidenced by the decision to call our father Hamilcar as Amilcare Cipriani, the famous "prisoner of Portolongone" and "colonel of the City." We are therefore led to believe that the return of our family was not at all spontaneous and patriotic. On the other hand, our father told us to not just arrived at the port of Genoa, presumably in the autumn of 1915, our grandfather was taken from a boat along with other military men of military age, even before the ship docked. They would just reviewed several months later, when the first license.

note 2. The personal data and marks the registry describe it like this: height: 1 meter, 55 ½, Chest: 0.84 meters; nose: small; chin, oval eyes: brown, color: brown; teeth: sound, art or profession : tailor; can read and write.