In hit parade of sex is taboo and dropped to last place in the first place stands the pain. If someone mentions or shows, all trying to "pull up" with a pat on the shoulder, with faith or with a grappling hook. Let's be happy, think positive, negotiate with life. Confidence to be happy tomorrow, happy or satisfied they are already in a madhouse.
The idea that pain is part of life and living a truly human involves the capacity to live with the pain does not have a larger following. The same can be said of the idea that only the acceptance of pain can not be eliminated can try to find true joy and happiness. This "stuff" seem strange because they do not speak the TV, unless it be interviewed an expert on psychology, however, propose a few consolatory idea and "positive."
People run away from pain. Begins in childhood and pulls straight years. The pain must be fought. There should be. It 's a system failure. The right things are the talk (between "friends" wasters or TV), sports (in the sense of cheer for those who arrive first or puts a ball in a network or the strongest punches), holidays (where? Everywhere "... What to do? the same things you do in the city but in a different context ... these things? quarrel with the "dear" and kill time!), beauty (fitness, fashion, youth), cunning (managing a ministry if you are a seller, or a dancer), consent (to whom? of the fools).
Yes, the pain is not fashionable. Compassion is therefore considered a kind of perversion. Why do I feel compassion and tenderness for me if I get a tattoo with an exceptional type? Why do I feel compassion or tenderness for my fellow addicts are similar if my optimism or depressed like me rotten when the tattoo is on holiday? Why do I feel compassion or tenderness for my children? They are good: they're watching TV!
Unfortunately, happiness is not fashionable. It runs after the second coming rather than "be" in the moment fleeting. We imbufalisce for the moment escaped because time should not be lived, but "detained".
E 'consoling in the noise generated by philosophy of nothingness, one sometimes has the luxury of thinking about life, you hear and think about what he feels.
Reposition happy some reflections of a contemporary philosopher, Salvatore Natoli, who has the merit to demonstrate sensitivity and clarity. A mixture that does not affect many people, but for some it is precious. All the texts I mention here are his own. [For a discussion of the thought of Natoli you can see the post I recently published on the web page http://gianfrancoravaglia.blogspot.com/ ].
Gianfranco
"We must always occur in heart, we must always be responsible about what we can and can not, about what we have and we can not have, about the duty to give up other things, because chasing weakens us, and to choose others. But when did men have been trained in the care of themselves? When ever have become moral subjects? And 'here the big problem of ethics.
We have always thought the second category of ethical duty, being in accordance with a rule. We never thought in its original meaning, as ethos, that is, as the good habit, the ability to govern themselves. Since we are not omnipotent, no ethics only if there is no administration of his own finitude and is constitutionally immoral if one considers omnipotent "(2002, being in the world, Feltrinelli, Milano, p. 92).
"We are a society of indifference, the pain is not careful. In the face of the suffering we quest'apatia to the epic of the macabre, the shameless, television cases (...). We clownistiche manifestations of suffering, which do not reduce the amount of pain for those who suffer, men do feel a bit 'a bit stupid' good ('before the episode I was moved', ‘ho versato 10.000 lire’, mai responsabili del dolore altrui, sempre spettatori) e arricchiscono gli speculatori.
Allora consuetudine alla lotta, attenzione alla sofferenza, sentimento forte della propria dignità e della propria gloria . Non cedere, avere il senso della propria bellezza. Essere strenui. Io ho visto uomini malati terminali di cancro che hanno affrontato quest’ultima parte della loro vita col sentimento della propria gloria. Sapevano di non poter andare al di sotto di quello che erano stati, di non poter deludere le aspettative di quelle persone che li avevano visti sempre all’altezza delle situazioni. E’ chiaro che si resiste nel dolore se c’è un sentimento antecedente del dolore e se si è stati formati a questo, e si capitola se si è vissuti nella dimensione dell’incuria di sé, del vivere come gli altri” (2002, Stare al mondo , Feltrinelli, Milano, pp. 94-95).
“La serenitas è una delle forme della felicità: è il cielo senza nubi, è quindi uno scambio tra me e l’ambiente. L’espansione assume la caratteristica non della distruzione dell’ambiente, ma della fusione con esso, dell’immersione – che è quello che accade agli amanti nell’abbraccio, dove l’uno si perde nell’altro. Infatti, l’esperienza amorosa, from this mutual orgasm shows, total abandonment.
no coincidence that the Greeks told to leave by Aphrodite. We grow together, spasmodically together, the better we succeed if there is unison, if the line snaps, if the bodies can be recognized. In contrast, the growth plan can hurt if there is violence of one over, if there is no agreement, if there is no pitch. Someone suffers or rejoices in the pleasure recently. So to get the best orgasm of joy you must feel the other, not just hear yourself "(2007, Dead Poets Society and the stability of well , Edup Rome, rest. 2008, pp. 24-25).
"The evil that circulates in society often stems from a misunderstanding: it feels right because 'you have not done anything wrong,' because you do not have any responsibility. But the major fault in this: men are hurt not because it hurt but because they remain ignorant of one another. And this attitude leaves no room for those who perpetrate the very evil "(2006, The absolute evil - Nihilism in the Twentieth Century and idols , Morcelliana, Brescia, p. 64).
"The contemporary neo-paganism, that develops in the process of secularization, has a feature that can be formulated briefly in a pattern: we have a tragedy without paganism and a need for salvation without faith "(2007, Salvation without faith , Feltrinelli, Milan, repr. 2008, p. 44). "There is a desire for a world free from pain, but there's a god to ensure this, there is no absolute guarantee. So once again the technique as a place of their own salvation, what God can do, is to be built by man himself. Back to the mythical figure of the art "(op. cit. P. 51). "The tragic-that vero- non è un genere letterario, ma è una visione del mondo” (op. cit. p. 53). “La visione tragica del mondo intende la realtà come lacerazione” (op. cit. p. 56). “Se il tragico è esperienza della lacerazione, a esso si regge in quanto si diviene capaci di decisione (…) La vita è lacerazione: essa è il movimento della contraddizione. Chi volesse emanciparsi dalla contraddizione uscirebbe dalla vita. Al di fuori della contraddizione non c’è vita e il vivere propriamente consiste nella capacità di ricucire, di volta in volta, i lembi strappati dell’esistenza, di ritesserla continuamente nonostante e oltre il dolore. Oltre il dolore in forza di un più profondo amore: life and that we are beyond any real tear itself. As long as it has the power and, therefore, without arrogance "(op. cit. P. 61). "Man is made disposing of the weight of time, but carrying through its form in it. Draw the limit of its possibilities means for humans to reach their peak. It is therefore not in the infinity of life which is found the value, but in ' intensity of life. The intensity of life is not given only by the expansion of self, but the ability to adhere to life even in the face of what contradicts it "(op. cit. Pp. 227-228).
"He lives well who does not remove the dead, but who is able to bring to its height. I say this for a long time when I define my philosophy of ethics finished "(2000, The happiness of this life , Mondadori, Milan, repr. 2009, p. 168).
"In this there are many skills, not the 'study', defined as leisure and meditation. We are, above all, become incapable of silence. He is afraid. The folly is now less tied to certain realities: it is more intangible. E 'lived as an escape, lies in escaping. Escape from responsibility, especially relazioni impegnative per sé, per gli altri.
A fronte di questa dispersione si va in cerca di prontuari e ricette. Brevi, concise, soprattutto praticabili. Americane o esotiche che siano. Soluzioni facili, a portata di mano, ritenendo per tal via di potere sciogliere i grumi di dolore, i ‘nodi veri’ di sé e del mondo. E’ lo spirito del tempo.
La prima mossa che allora bisogna fare è quella di ripartire da sé, di riprendere e riannodare i fili della propria anima. Al disagio si regge se lo si affronta. Avremo maggiore salute se signoreggeremo il rischio, se nelle incertezze del presente troveremo misura. La nostra misura . Della nostra potenza, del nostro limite. Non possiamo tutto, but we have in hand the power that counts: the government of ourselves. And for our short lives is more than enough "(2002, being in the world, Feltrinelli, Milano, pp. 104-105).
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