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. "