Food To Help Migraines

Castagna in the race: October 31, 2010 November 1

ASSOCIATION "LIVE THE VILLA" In collaboration with CSI PRATO Plan: Sunday, October 31, 2010 1 edition de THE CHESTNUT IN SWITCH Marcia non-competitiveness in km 7-14-18-28 on roads and trails in the woods of Valley Carigiolo Meeting in the village. "Cantagallo LA VILLA" Departure at 8:00 am from 8.45 to 9.30 am Registration € 3.00 with participation prize. PRIZES TO THE COMPANIES WITH THE GREATEST NUMBER OF MEMBERS Information: ASS. "LIVE THE VILLA" Via della Villa 18 La Villa - CANTAGALLO (PO) vivilavilla@gmail.com Tel 3357153704 (Paolo) - 3385908950 (FABRIZIO) - CSI PRATO - Viale Piave 18 - MEADOW - Tel.0574464883 - Fax.0574468359 - e-mail: csiprato@csiprato.org will take place concurrently in the afternoon starting at 14.00 the festival VIN NOVO, BURNED, fettunta ,..." HOW TO GET - FROM LAWN TO TAKE SS325 VAIANO NOW AND GET A VERNIO PAST THE BRIDGE TO TAKE THE BISENZIO Luicciana AFTER ABOUT 4 KM NEAR 'THE LAKE "LA VILLA" TURN RIGHT DIRECTION THE VILLA AFTER YOU ARRIVED MT700

What Does Chinking Poxs Look Like

Sherwood Anderson and "Stories of Ohio"

Sherwood Anderson (1876-1941), with its bare and essential way of writing has not only influenced (with Gertrude Stein) the best American writers the "lost generation" (Ernest Hemingway, William Faulkner, F. Scott Fitzgerald, John Steinbeck and others), leaving precious literary texts. He did something very delicate and important in human terms, something which produces in us a sense of gratitude and friendship that go beyond the level of esteem that we have for his talent as an artist of words.

Many writers describe with great skill inner events that their characters do not understand and that they themselves do not understand. And that we consider in danger of "deep" or "human" are just as twisted and hide from these really deep aspects of human beings. The literature, unfortunately, often reflects an ability of writers to hear, which is typically limited or distorted by internal closures and this tends to hide more than to "reveal" the true nature of people. The theme is

intriguing, but now I want to limit myself to talk about a book that reveals Anderson is a rare literary talent, both have great respect for people and their inner dimension. Tales Ohio (1919, tr. Com. Einaudi, Torino, 1950 repr. 1971), shakes our senses from the first pages, I want to make some tracks.

"The old writer, like everyone else in the world, had gathered in his mind during his long life, many thoughts. In the old days was really a handsome man, and a good number of women were in love with him. In addition, of course, had known many, many people had known that way individually lingerie that is different from the way you and I know the people. At least that is what the writer thought, and he liked to think. You can blame the old for what he thinks?

in bed the writer had a dream that was not a dream. While still awake, he was about to fall asleep, began to appear in his eyes of the figures (...) It is understood that the whole point of what is in the figures that paraded before the eyes of the writer. They were all caricatures. All men and all women who had known the writer had turned into caricatures. Not all the cartoons were bad. There were plenty of fun, almost beautiful or beautiful (…).

Per un’ora la processione delle caricature sfilò davanti agli occhi del vecchio; poi, sebbene fosse per lui un’impresa penosa, il vecchio scese dal letto e si mise a scrivere. Qualcuna di quelle caricature gli aveva fatto un’impressione profonda ed egli desiderava descriverla.

A tavolino, lo scrittore lavorò per un’ora. Alla fine scrisse un libro che chiamò Il libro delle caricature . Non fu mai pubblicato, ma io lo vidi una volta e ne ebbi un’impressione incancellabile. C’era nel libro un pensiero centrale, molto singolare, che mi è sempre rimasto in mente (…) Il pensiero, naturalmente, non era espresso, ma una semplice esposizione it would sound more or less as follows:

In the beginning, when the world was young there were many thoughts but there was no such thing as a truth. The man fabricated the truth and all truth was composed by a large number of inaccurate thoughts. So worldwide there were truth. And they were wonderful.

The old man had listed hundreds of truths in his book. I will not try to relate them all. There were the truth of virginity and the truth of passion, the truth of that wealth and poverty, modesty, and of waste, indifference and enthusiasm. Hundreds and hundreds were the truths, and they were wonderful. Then came the people. Everyone, just appeared, he threw himself on one of truth and seized it, and some are very strong, came to own a dozen at a time.

were the truth that turns people into grotesque caricatures. The old man had his complex theory about it. It was his opinion that when someone took possession of a truth, and said that that was the truth and tried to live according to it, then he turned into a caricature, and he embraced the truth, a lie "(pp. . 8-10).

The author thus ends, abruptly, a reflection on our ability to hide what we are, clinging eagerly to its certainties. He leaves us, then, with no certainty at the end of the series of stories dedicated to various inhabitants of Winesburg, a small town in Ohio. Without certainty, but with a sense of warmth. Perhaps with the "soft certainty" that every person is a world made of subjectivity and lived life to this intense and full of value. Anderson does not tell us much about his characters, sets them quickly, leaving the task of filling in the blanks with our imagination and our tenderness. He will "show" things "private" without ever afford to "eviscerate" or "explain". As if they were too fragile to be "manipulated" by the words.

Each chapter of the book is devoted to one of the inhabitants of Winesburg and the stories are stories of people often quite confusing. Some are disturbed on the mental plane, while others are representative of the "Falling Down". "Today, a farmer by the stove in the shop in his village has his head filled up to overflowing, the words of others. Filled newspapers and magazines gliel'hanno. Gone forever is a lot of ignorance of that ancient beast that was, at the same time, a kind of beautiful childlike innocence "(pp. 58-59).

In any case the author is not sparing and does not justify no one while digging in unresolved situations, unnecessarily held up illusions and various types of discomfort. However, while refraining from justifying also refrains from condemning. Avoid taking paternalistic attitude of many writers (and directors of several) by which the human frailties are surgically dissected without passion and without compassion. Anderson tries to tell rather than with the lives of those who understand that every choice crucial part of human beings in an existential project, maybe confused or illusory, but it felt necessary. A project that in many cases should be reviewed and corrected, but until that is still kept alive by intense feelings, even if not included.

E 'mild stroke this philosophy that the author, combined with a style maddeningly "essential", allows us to "get on tiptoe" in this life, sometimes isolated from other, sometimes intermingled with the others, but always "lived ". Behind this attitude there is an idea of \u200b\u200bwho the author quietly trying to convey. Since the story first, Anderson said that despite his age, the writer had something inside him that he was young and that was vital. It was "like a pregnant woman" (p. 8) and it is this "young thing" was responsible for that kind of dream that inspired her new book.

It seems to me that Anderson had this conviction in every person, even the most obscure, there is a core of vitality, awareness and sensitivity that makes his precious life. This idea, strongly endorsed, in my opinion directs the sequence of words in the stories and allows us to understand both the madness, the depth of the characters carved on the pages.

One thing must be recognized: the book's characters do not stand for wisdom, but through their lives in the grip of confused ideas, false certainties, illusions, and in many cases bordering on insanity or you sink. This unites the author with other great writers and would really like to scholars is not in itself a sign of deep and authenticity. Human life is crossed by the pain, as well as joy, and so it is not treated with respect by writers who tell stories of low-level elementary or rude, is not true that a deep history must necessarily be the story of a twisted mind. This misconception is often based on the division between literature "serious" (what is art) and the literature of low-level (which is just commercial). The same can be said for the film.

In fact, the narratives (literary or film) are of high artistic level as far as "well told" what they say, regardless of content developed. Francis Scott Fitzgerald writes in a charming inner stories often horribly banal (the torments of young people confused and aspirations to the "success" of people not "arrived", etc...) As an artist he ranks among the greatest, but as a teacher of life often remains on the surface. Why the "content" or "message" of a narrative should not be superficial as well as knowing how to tell the author has also "something" to tell. In this case, the sentimental novels or polizeschi, we do not generally lead nowhere, except to the desired marriage or the discovery of the murderer. The novels 'real', however, speak of the real life of people and thus of their emotions, their inner battles. Here falls the ass perché non sta scritto da nessuna parte che le battaglie interiori debbano necessariamente essere costituite da tormenti moralistici o da ambivalenze psicologiche.

L'idea dell'uomo "lacerato", "contorto", "confuso" non è un'idea "profonda" ma un'idea fasulla che nasce a sua volta da una lacerazione, da idee contorte e da emozioni confuse. Ciò che rende "tragica", nell'accezione seria del termine, la vita umana non è la presenza di disturbi psicologici, ma la consapevolezza dell'inevitabile compresenza di gioia e dolore nella trama dell'esistenza [cfr. il POST Salvatore Natoli e la felicità possibile ]. E' quindi irrilevante che una storia filosoficamente Mature is linear or complex, or that has a happy ending or a sad end. What makes "human" a story is the awareness of the characters and the fact that they accept and show their humanity, their weaknesses and their strengths, their limitations and their viability. The torments moralistic or lack of awareness of psychological conflicts are passed off as "depth". The final "enriched" by thoughts of suicide or depression are the expression of insensitivity to the real human suffering and not the expression of a "special sensitivity".

These considerations lead us to the question: what enriches us when we read a book or watch a movie? The good level of expression (or "art") of work allows us to deal with the content (more or less deep) in ways particularly touching. The more the story we "surprise", it "shakes," he "kidnapped", the more rich and able to touch deep chords. Then there are the contents: they are more rational and emotionally balanced, more enable us to understand and feel things in life the characters that really concern our lives.

A story (well told, if possible) helps us to live if he reveals the painful things that really do not want to see, but also helps us to understand if we can make it hard to recognize that potential, taken as we are, often, by ' idea to still be unaware of the children. On the content, and then a literary (or film) is "human" to the extent to which these unpleasant things or where it has a devastating end, but to the extent that it expresses a genuine compassion for our little lives and to the extent which helps us to understand that we will always live with freedom, dignity and respect.

Returning to Anderson's story, I would highlight the good side of this masterpiece, in my opinion, is that both in the arts, both on the "philosophical". It 's true that most of the stories told are stories of personal failings, of resignation, of obstinacy or mental confusion. The author, however, do not wallow in this stuff. The crosses bearing in mind that people have that "young thing" in their deepest inner self and not "are" caricatures "become" caricatures when they betray themselves eagerly to throw on some "truth." E 'then the first story to give us the key to all the others. The penultimate story reinforces this view: in fact, George and Helen, two children who have experienced this confusion that so often paralyzes the young, are able to meet without falsehood and show that we can always overcome our fears and our fantasies.

"So it was that came down the hill. In the darkness began to play like two splendid young things in a young world. Once, running forward, Helen George did stumble and fall. He rolled over and laughed. Always laughing loudly, threw himself down the hill. Helen ran after him. For a moment he stood in the dark. You can not know what thoughts to the woman over the head, it is certain that when he arrived at the bottom and reached the boy, took his arm and walked beside him, with great dignity in silence. For reasons that have not been able to explain, both had, from the quiet evening spent together, the thing they needed. Men's or boys or girls, had a moment to grasp the secret of what makes life possible to the men and women ... "(p. 237).

Gianfranco

Pittsburgh Penguin Tie

Flowers Entertainment for Algernon

"The dotor Strauss dicie skrivvere what I should think and remembrance and all that I sucederà dora inavanti. I do not know why but he dicie that important because it will see if I can serve cualcosa. I hope so because Miss Kinnian dicie that maybe make me inteligiente reuse. I wanted to exercise inteligiente. Michio Charlie Gordon and lavvoro nela paneteria Donner indove that Mr Donner gives me in the weekdays at $ 11 and bread or cake if volio. I'm 32 and next month will be my birthday. O Strauss and the dotor told the professor that I do not know Nemuro skrivvere well but not to tell their importance only doverei skrivvere as I speak and how the center skrivvo comprosizzione scollastco for addulti ritardatati, nela de la clase Miss Kinnian where I go three times to do my hours weekdays at the Libbie. The dotor dicie Strauss Institute of skrivvere much of what I think and what I tuto suciede my veins but I do not think of anything else because I did not noffink by skrivvere perogi and so close to your ... Perfected Charlie Gordon. "

This track is the beginning of a very valuable book, written by Daniel Keyes in 1966 (Flowers for Algernon , trans. Com. Longaesi, Milan, 1973). One of those "books-friends" who keeps me company for many years and which today I'll talk a bit '.

The text has had a foretaste in 1959: the publication of the same name, a short story (about thirty pages). The story won the Hugo Award for best short story in 1960 and what motivated the author to develop that theme with few variations, and many in-depth psychological turning it into a book. The book has had some success but, in my opinion, not what they deserved. Too deep to appeal to intellectuals and too moving to please the general public, even as it is placed in the publishing of science fiction. The short story was in fact published by Einaudi in 1973 in an anthology of fiction entitled The Wonders of possible .

The story is basically simple. Charles Gordon, who everyone called Charlie, is retarded, being offered the opportunity to develop intelligence with a new type of surgery so far tested only on animals. As the story opens, Charlie is very frustrated because the mouse Algernon (which has tripled its intellectual capacity with the intervention) than ever in the trial of the maze.

The operation succeeds well and reports of California (which constitute the fabric of the book) are changing both in terms of grammar, and on that understanding of the facts, because they include more and more connected with the knowledge gradually assimilated. From the peak reached, however, includes the first Charlie scholars who had worked and later that Algernon is regressing and that he will inevitably return to its original level of intelligence.

In the book, more than in short stories, describes in detail the inner world of Charlie in all its nuances and is carefully analyzed the relationship between Charlie and his family of origin and the relationship between Charlie and Alice Kinnian The teacher who accompanies him to school is delayed in the beginning, both in his studies. Between the two will create a poignant love, obviously complicated by the strangeness of the whole situation and the changes experienced by Charlie.

The story is intriguing and it is not strange that it seems a good starting point for reflection on certain themes: the relationship between the people who have learning disabilities and normal people, codes of ethics of scientific research, the personal ambitions of scientists , the expectation of death (in the case of the character is waiting for the return to the condition of late). Essay by Ralph Keyes Nelson has been made into a film ( The two worlds of Charly, 1968). Despite the fine performance by Cliff Robertson (who won an Oscar), the director is not riuscito però, a mio parere, a cogliere lo spessore umano e la delicatezza del “mondo interno” di Charlie, e nemmeno la complessità dei sentimenti di Alice.

Cercherò ora di “scavare” un po’ nel testo di Keyes (facendo citazioni dal romanzo, non dal racconto breve) sia per riconoscerne i pregi, sia per evidenziare alcuni temi importanti abitualmente ignorati da filosofi e psicologi, ma importanti per il nostro cammino personale.

Il libro si presta ad un equivoco, ovvero all’idea secondo cui la nostra lucida e profonda partecipazione alle esperienze della vita dipenda dalla nostra intelligenza, poiché le vicende narrate si sviluppano in relazione allo sviluppo ed all’involuzione del quoziente intellettivo di Charlie. Tuttavia tale lettura sarebbe superficiale e fuorviante. In realtà, tutti conosciamo persone indiscutibilmente intelligenti o anche superiori alla media, ma decisamente “povere” sul piano umano. Tutti conosciamo anche persone che sicuramente non brillano per il loro Q.I. o per la loro cultura, ma sono profondamente sagge [cfr. il POST Crimini di tempo ]. Ci si deve chiedere quindi se implicitamente l’Autore voglia davvero suggerire l’idea banale secondo cui le nostre “capacità umane” sono riconducibili alle nostre capacità intellettive. Alcuni brevi passaggi possono indurci ad appoggiare questa interpretazione: Alice perceives, when Charlie became a genius, to be away from him as when he was a fool and then you can not have a sentimental relationship with him. Furthermore, the two love each other just in the "downturn" in Charlie when they meet on the same level intellectually. However, it would be simplistic to attribute the author overestimates the intelligence of interpersonal relationships. In fact, Alice is not allowed to Charlie in his "ascending phase" for two quite different reasons: in this stage Charlie is "upset" by the continuous changes and above all he is struggling to achieve emotional maturity comparable to the intellectual. The two will meet, then when Charlie has acquired a greater awareness of self and a deep self-respect.

Understanding the decline in the course makes Charlie more compassionate and less superficial, that is more "human" and thus able to love himself and a woman. Only in this new, intense and painful but positive situation, Alice feels she can trust him and to express an affection that had always been and that it had already become attractive, but was not expressed.

At Charlie was unattractive, not because "less intelligent" Alice, why do not smart enough to be self-aware and degli altri. Egli rideva con i suoi colleghi di lavoro quando gli facevano scherzi crudeli perché non comprendeva le loro intenzioni. Non era “meno intelligente”, ma era come un bambino. D’altra parte, anche se molte persone sono così disturbate emotivamente da non rendersene conto, ciò che rende buono un rapporto di coppia o di amicizia o un rapporto fra genitori e figli non è una simile condizione intellettiva, ma una buona capacità di contatto emotivo, di rispetto e di empatia.

Purtroppo l’idea che elevati standard di intelligenza (o, in altri casi, elevati standard di bellezza o di successo) ci rendano amabili è un’idea molto diffusa. Le persone hanno “ambizioni” proprio perché normalmente, in un mondo normalmente folle , credono di poter essere amabili per via di qualità che le rendono semplicemente stimabili .

E’ ovvio che per certi incarichi si richiedano competenze intellettive e conoscenze superiori alla media; è pure ovvio che le persone di bell’aspetto cerchino in genere dei partner fisicamente attraenti o che una banca conceda prestiti più alti a chi ha più ricchezza, ma questo non dimostra che gli Enti amino i loro funzionari o che le donne belle amino i loro compagni (e viceversa) o che le banche amino i loro clienti. Questa idiozia di massa che porta tanta gente a sentirsi in imbarazzo con persone “superiori” sotto qualche aspetto o che porta tanta gente a leggere un certo libro solo perché “lo hanno letto tutti”, come ogni idiozia, non sta in piedi. Resta in piedi pur non avendo solide basi, perché ha basi psicologiche profonde, anche se irrazionali: i genitori, quando detestano i figli, non conoscono il motivo della loro ostilità e quindi trovano delle scuse : “sei il solito stupido”, “fatti onore”, “non deludermi”, “non far soffrire la mamma”. I bambini, proprio perché sono piccoli preferiscono credere a queste stronzate [cfr. il POST Stronzate e analisi filosofica ] piuttosto che sentirsi non amati. Vogliono credere that if they are better at school, more good with his grandmother or more orders, then will also be loved. Cling (unknowingly) to this shit and make it a reason to live, either in childhood or in later times, looking for love "elbowing" before school or in sport and then at work, looking for love "hard talking" even if does not help, try love to "tweak the lines" when they get older. Keyes' book is then, after all, just an antidote to this "mental drugs", since when Charlie becomes a genius points out that there was a human being before and therefore deserved the same respect. In the novel

è chiarito bene che l’attaccamento di Charlie all’idea di diventare “inteligiente” ha profonde radici nella nevrosi di sua madre, una donna fragile emotivamente ed incapace di accettare il ritardo mentale del figlio. Una donna orientata a scaricare sul figlio la propria mancanza di rispetto per se stessa. Il padre è molto più sereno nei confronti dei limiti del figlio, ma non riesce a “fare il padre” e ad intervenire quindi in modi opportuni. Charlie comprende il nesso fra il proprio passato e la propria esigenza di “progredire”: “Ma io, suppongo, non smisi mai di desiderare di essere il bambino intelligente che lei avrebbe voluto, affinché potesse amarmi” (p. 128).

If we see the book from this angle, we can find it in quite a profound recognition of the value of capacity "human" in human beings, despite their intellectual merits or limits.

Not surprisingly, when Charlie begins to feel sexual attraction to Alice, you realize you do not have an "inner strength" comparable to the cultural strength now been achieved and reflected on it this way: "How can a man learn how to behave to a woman? The books are not that great "(p. 75). You learn it growing up in a family emotionally balanced and intense. You learn to be loved first and then to love. The capacity to love develops later sexually, of course.

When Charlie realizes that they have little time before returning to the "dark" in the "non-self-awareness" from which he emerged, he realizes that having to "live his life." Feels he has little time, but had to do some experiences that are missing, and between the experience of loving a woman. This experience seems important because, although they managed to have sex with a friend, had never let go of a person who truly loved her. After making love with Alice, wrote these words: "I do not pretend to understand the mystery of love, but this time it is was more than pure sex. I was relieved by the dark cell of my mind and I became part of something else "(p. 255). Not by chance-and this is another point in favor of the author-this "elevation interior" is made possible by the experience of letting Charlie go to a woman, and not by the studies.

Happiness has to do with our ability to love each other, to keep us company, to accept us for who we are, but it has a lot to do with "the confidence to embrace another person that it is possible only love. This is the true "discovery" of Charlie, the true discovery di questo ingenuo divenuto un uomo eccezionale che comprende l’importanza di essere semplicemente un essere umano.

Lo sviluppo intellettivo eccezionale porta Charlie a capire cose che nemmeno gli studiosi che lo avevano seguito riuscivano a capire, ma ciò che di meraviglioso egli raggiunge, uscendo dal tunnel della propria ottusità iniziale, è soprattutto la capacità di accettare sia ciò che è, sia ciò che era . Di accettare Alice. Di accettare Alghernon anche sulla via del declino e dopo la sua morte. Assistendo al declino di Algernon egli prova compassione per quell’animaletto che gli era stato tanto vicino. E decide che il topolino suo amico non deve finire nell’inceneritore del laboratory. After his death bury him in their garden and will continue to lay flowers on the small grave. Hence the title of the book.

This inner wealth becomes a stable element of Charlie and these will keep the love for Alice and Algernon in the weeks of involution, which will return to write reports ungrammatical. The last of these (and the last page of the entire book) about his feelings for his friend buried in the garden: "please if posono methane cualke flower on the grave of Algernon in kortile.

Gianfranco

Why Cant You Wax After A Shower?

“Oggi la gente pensa solo a divertirsi!” Questa frase spesso compare sulle labbra di persone infelici, lacerate interiormente, consumate dalla rabbia e fondamentalmente invidiose, perché divenute incapaci di divertirsi dopo anni ed anni di allenamento. Questa frase può avere versioni intellettualizzate come quella di un “pastore d’anime” che disprezza i gaudenti che non odiano la vita come lui, soprattutto quando giura di “amarla”. Più spesso ha versioni rozze, come quelle delle persone anziane e inacidite che vorrebbero piegare i giovani al culto del lavoro e dei sacrifici.

Il disprezzo per il divertimento, il gioco, il piacere sessuale, l’ozio [cfr. il POST job, leisure time and lived ] and the "excessive" or "sentimental" expressions of affection [cf. POST Cuddles and boats ] slowly develops from childhood. People "seriously ill" begin, like all people, to seek pleasure and childhood fun, but face stern gaze of parents who do not enjoy it anymore and feel an allergic reaction to the vitality of the children, too much like what they have buried. For this reason, and not for the sake of culture, utter strange commands by which you must do your homework and do not it should be "only" play. By a kind of inner tiredness and not a "metaphysical shock" to deny children their complicity in the events play. They want their children "quiet" and the children begin to split internally between the need to play, to idle, seek pampering and the need to be approved. While tracing this line in their blood, children diminish their vitality and begin to despise their friends who show an exuberance that have partially erased, are already preparing to become parents are able to deny care and love to their children.

There is a poignant beauty in the manifestations of playful spontaneity animals, children, lovers. A beauty that one misses most when there is "armored" to stop feeling lonely and rejected. A beauty that remains, however, that even though despised and sometimes even the most rigid recognize, at least in certain areas. We are lovers of the conflict or discipline or work they can see the beauty of wild nature, at least in documentaries. Then, at the end of the program are tied seat belt. Flashes of vitality, playfulness, taste for harmony and beauty continue to light up the night of interpersonal relationships death or dying. This fact saves humanity from total madness, but will not protect from "Falling Down". The speech

done so far is not complete, however, if we neglect the forms of entertainment that have the flavor of a waiver and not felt a freedom. Forms of "ritual" of (pseudo) fun at first sight can be difficult to distinguish from those spontaneous and creative. The passion for the women of "inveterate deceivers" (like the character in the film by Truffaut, beautiful and devastating, The Man Who Loved Women ), as well as the idolatry of the "team of the heart" of many men who "play" only on TV or (viewers) to the stadium, have a bitter taste. The need to "travel" of people absolutely indifferent to the countries and peoples who routinely observed by tourists is a need to "escape" from something and not a desire to "participate" in something. The cult of youth (and dependence on beauty products) has a strange taste when it is expressed by women (and, increasingly, also by men) who have never had sex with pleasure and love, and then exhibited the their beauty for the sake of "acceptance" or "statement". There is therefore a widespread search of fun "that does not make fun, but" stunning ", which has no respect for the person as an end, but the dullness of consciousness.

The fun is sometimes an aspect of our spontaneity [cf. POST Spontaneously ] and other times a shiny bolt, but solid, imprisoning. This second aspect, coercive and (auto) repression of the trend is widespread in the fun and right on his presence leverages the "consumer society".

The film by Gary Ross Pleasantville shows so delicate and incisive as the established order (social and family) foods and the rituals of control, both evasion while crushing the pleasure and the pursuit of pleasure people. It also shows that the world is not divided between good and bad, but we can all be "bad" about ourselves (and others) feel if we give up. To feel emotions. To feel all the emotions.

The idea that fun can be a manifestation of freedom, but also of repression, is not so strange, since all our expression is characterized primarily for the purpose of the guidelines. You may want to have a child with a partner to broaden the scope of intimacy and sharing of experiences, or you may wish to have a child to "make sense" of a report that does not confer any meaning, or to give meaning to his life perceived as "empty".

Proponents of "fun at all costs" and moralists who despise those "fun only" have in common the tendency to live "shortly." The first avoid using emotional entertainment aimed at "killing time" and the latter avoids emotional involvement in the most tedious ways (and only for their resignation to the gray surface exchange hedonism of other people for a real form of pleasure-seeking ). In reality people superficially "hedonism" and have those boring long since ceased to laugh and cry. Those set up for (pseudo) entertainment merely to keep busy while feeling little, while others feel they have to control dangerous impulses because they are already polluted by the destructiveness and prefer to deal with "heavy stuff". At the root of both attitudes is the tragedy of a lack of respect for him that has its roots in childhood [cf. POST Puppies human ].

What happens if individual growth is not crushed, belittled or prevented by their parents? Children continue to look for two things: the love (especially parents) and entertainment. The manifestations of the affection of parents to decline in several ways: first by physical contact, then with the attention and abetting in the "discovery of the world carried out daily by the children with new shades.

The fun continues even if it acquires new complexities: the pleasure of a teddy bear to keep close to the pleasure of doing role-plays, first with his parents and then with other children. The need for emotional contact and to play physical and do not exclude the possibility of learning new things, because the development of curiosity goes hand in hand with the emotional development. The task of educators is to nurture children's curiosity and channel it into appropriate forms of learning and is not to disqualify the needs of affetto e di gioco per imporre la disciplina e la conoscenza.

I bisogni di coccole e di divertimento, con la crescita mantengono tutta la loro importanza diventando desideri (in parte sessualizzati) adulti. L’esperienza del vivere trasforma però i desideri elementari, senza bisogno di repressione, in desideri più complessi. Se il dolore viene elaborato (inizialmente con il sostegno dei genitori) e non escluso dalla coscienza, i desideri elementari acquisiscono una profondità che non potevano avere nei primi anni. Gradualmente i bambini ed i ragazzi cominciano a trattare gli altri come soggetti e non come oggetti.

Questo sviluppo spontaneo e non la passiva assimilazione di doveri imposti sta alla base dei comportamenti ethically significant. Growing up, children continue to seek the fun and contact, but also learn to know each other, turning in on oneself, to converse with oneself. Gradually, being desirous of pleasant experiences, if they are accepted and supported by their parents at times painful, they learn to care and compassion for themselves and to form the idea of \u200b\u200bbeing delicate and precious ... and also learn to respect others. If, however, are ignored or humiliated or indoctrinated, they learn to dissociate themselves from the pain and tend to neglect their own emotions ... and those of others. Empathy develops spontaneously in an atmosphere of acceptance and respect and attention to others and produces a capacity to treat them as subjects and not simply as objects.

This process (and not hampered by instances favorite "educational" type moralistic) takes the kids to grow up with a keen sensitivity to others and also takes the kids to become interested in things that are not immediately funny, but equally important. The bases of interest in creative expression more complex than just games and forms of engagement that do not produce pleasure "immediate" result from this development. Certainly not eliminate the desire for emotional contact and fun, but give "depth" to the interpersonal experiences. Only in this way children can become adults capable of both great to have a good time, and energy to devote to others selflessly. E capaci sia di ricevere che di dare affetto e comprensione.

Fuori da questo sviluppo lineare i comportamenti sociali costruttivi e moralmente validi derivano nei bambini (e nei bambini divenuti ormai adulti) solo dalla paura di essere considerati "egoisti" o "superficiali" e non da una genuina "apertura" nei confronti degli altri, della realtà e della società. [Cfr. il POST Alexander Neill e la scuola di Summerhill ]. Per questo motivo il divertimento nelle persone cresciute con poco affetto finisce per essere "poco divertente": è cercato come compensazione ad una vita poco vissuta o è addirittura negato in nome di doveri e tragedie rassicuranti.

Gianfranco

Good Cover Letter Dental Hygiene

About sound massage and music therapy and growth, my son Francis falls asleep after half an hour of improvisation on the piano.
For him, I wrote a lullaby that moves in the key of F, and sound and trying to cuddle wrap, with fresh determination.
seems to appreciate.

Ontario Boat Trailer Licensing

Beauty beyond beauty

(c) Peter Kuper

I started with a group of people with mental disorders music therapy laboratory that develops in about four months. At
of each track I make some questions, more or less the same.
What I want to communicate the experience of sound and music. What interests or predispositions
meet the new group. What knowledge I
new way of learning. As a reminder
feel, if the body movement, musical improvisation, song, silence ...

The mental illness (or psychiatric, in some ways) often takes the shadow of despair. We are fortunate to walk in the developing world, the little knowledge that our nature gives us, for who we are and what moves in and around us. We know that the destructive potential of insanity, alienation, self-destruction, is present in the body and mind of everyone.
With this in mind, it is not difficult to meet others with easy opening.
is where the sound is presented as an opportunity.

The connective tissue of the music, its scope harmonizing, exciting, stimulating, relaxing favors the meeting. There is no separation when you are immersed together in the same sound waves.
Phenomenology tells us that all human beings respond with the same features and the same mechanisms in certain situations, but each fielding its specificity arising from the resources, the history, from wounds, from personal joy.
Sound unites and differentiates then. It is at this meeting that can be diversified constructive confrontation, surprise, learning.
In this fertile soil, is of secondary importance to the technique you use, or the goal of expression that you want to put in place. That is, remain a crucial and important because they characterize and give meaning to the intervention, but both are useless, meaningless, of course, if you do not rely on the common ground of the meeting.

The music is both container and contents , expression and inflection, opening and folding. The first
music therapist's task, in situations of distress, then, is to remind all the participants for himself first, what are the human characteristics that are common to us all equally. The second task, which was created and developed together, is the enhancement of the individual nature of each person. It is important that the balance favors sound experience in an extraordinary way.

When the group, for example, engages in collective improvisation with Orff instruments, a common gesture of making music and sharing promotes differentiation, the specific contribution of each participant. The quality of the commitment, energy, rhythmic precision, attention another, their claim over the other ... is the principle on which the wheel and experience it connotes that particular type of balance. The excitement of discovery becomes more active, moved by the vitality and sound generates unexpected emotions, which you can accept or reject, but they are there to make sense of our common do.
All this comes before beauty of a performance or a voice, but inevitably generates, sooner or later, beautiful. We must overcome the beauty of what is played, danced, sang. We must overcome the negative, going beyond the idea that people who do not have specific knowledge music, what is more limited by mental suffering, can not in any way come something beautiful and that, therefore, that quality should not be sought at all. We must pass positive and go beyond the idea that a primary goal should be to play beauty. Using specially the term "reproduction". The beauty does not come from the turning to models (symphonic, jazz, singer-songwriter, ...) specific and known, but the unexpected opening. It is naturally balanced and the potential benefits of music, who reveals himself in listening to each other and the ability to let go authentic experience. Refer to an already beautiful dato può rivelarsi costrittivo, inefficace, doloroso.
Armonia ed esperienza autentica sono obiettivi importanti di lavoro . E qualunque siano le tecniche messe in gioco, il musicoterapeuta può raggiungere questi obiettivi solo attraverso l’incontro e il confronto. Inutile dire che il primo ad essere disponibile a questo incontro deve essere proprio il musicoterapeuta.
Senza paura.

Mistreatment Of Eye Disease

Music Therapy for growth - Idea eight

  (c) dave mckean

Sul pianoforte

Se sei una mamma fortunata, hai un conoscente o un amico che suona il pianoforte e it has a tail. If so, willows over and lie down as soon discover you are pregnant, and do it more often as you can. Ask your friend to play for you what you want, what they think can help you and your new life to grow in harmony. Do not forget Father's Day, though. Ask him to get on the piano with you, and to stay close together, while your friend makes sounds that echo in the sound box of wood, which are convibrare your body in perfect harmony. For the fetus, is the embrace deeper and more intimate that there may be. If you feel like mom and dad, you can sing along with some vocalization that sits easily with the music.
After birth, mother, Take your child on the piano, and watch what happens. Notice how those sounds, those small and deep vibrations soothe him, bring him back to peace, and your embrace.
If you are a mother even more lucky, your partner will be a pianist, and may accompany the whole pregnancy and running.

If you're interested in learning more or try it, you can contact me . Sound massage in pregnancy is an experience of pure joy.


(music therapy for growth - presentation)

Can You Wax After A Shower?

The banality of politics Become

I.

Hannah Arendt made clear good and evil is banal (1964, The Banality of Evil, trans. Com. Feltrinelli, Milano, 1964 (Rest. 2009)) showing that the active participation in great atrocity does not stem from some kind of "diversity" of the human soul, but by common mode of appeasement to the psychological power. In fact even before Arendt's tendency to irrational submission to authority, by people who grew up in families normally insensitive " was the subject of psychological studies (see Wilhelm Reich, 1946-reprint, corrected and expanded, Script 1933 - Mass Psychology of Fascism , trans. com. Sugar, Milan, 1972, cf. also various studies of the Frankfurt School and several American psychologists on the "authoritarian personality"). The evil is so banal and cruelty is, unfortunately, normal. Is not determined by archangels "fallen" seducing some exceptional human beings, but derives from a widespread fear against deep emotions (especially, of course, of those painful). This normal and mundane "lack of emotional contact" means in human relations not "authentic", poor empathy and this translates, in turn, easily, in forms of cruelty.

The "evil" is not, therefore, represented only by professional killers or torturers of a police state, but from the fathers who "work hard" and that "do not have time to think about certain things" and mothers living hating husbands and demolishing their image before the eyes of children. The trouble stems from the fear of feeling deep needs of children in family relations without love and generally "poor" on an emotional level. He maintains that these children grow up with the idea of \u200b\u200bnot being able to manage the pain and want to live feeling little. Is strengthened when those who feel they just entered the world of work, or build a family or taking positions of responsibility. End up socially relevant effects when people with a heart now "off" and ambitions appear to be "trustworthy" so many people emotionally obtuse and obtain positions of power in politics.

If we consider the darkest periods of history, characterized by the rise of reactionary forces (as in Nazi-fascism in Europe and South American dictatorships), the bureaucratic authoritarian revolutionary processes (as in Soviet Russia), the institutionalization of theocracies idiotic (as in our historical Papal States and the Islamic fundamentalists were away) we recorded the meeting between the programs openly violent el'ottusa acquiescence of the masses. "If you think many of us, it will be true", "If everybody does it, how can I oppose?", "Honey, trust the teacher."

There is a kind of "Emotional selection" of political figures in addition to selected customers or mafia: the most political figures are "poor" and "trivial", more like the electorate "average." It gloating on TV saying shit and become responsible for the destiny of a nation or become responsible (in fact, "irresponsible") opposition to corrupt governments and indifferent to the dignity of human beings.

If evil is banal because it is a human product "ordinary", the policy operated at the highest levels by people like the "people's TV" is easily a policy trivial, banal producing misery and offenses to human dignity.

What hurts more is the fact that there is social injustice, political corruption and that there are governments who administer the iniquity. This fact is obvious: the presence of evil inevitably becomes injustice Social, political organization and ideology of anything criminal. What does not seem obvious, but unfortunately that is everyday life, the banality of the programs is "alternative" political forces "democratic left."

When they do their best, the "forces of good" leaving initiatives arrogance of power and express their "strongly objected" in a total vacuum of alternative ideas. They do their best, then, according to the trailer of evil (even contradicting). But not always do their best. They also do their worst. And in this respect I am not referring primarily to the "betrayal" of the manifest stated values (Corruption also left or unholy pacts in the name of the "least worst"), but I refer to the "sins of omission" in the prospect of a different society.

Political "banal leftist" alternative perspectives are reduced to a better administration of existing company. Trivially voters are left entirely reasonable such proposals. And so the Left or lose elections or govern in a "generally weak" laying the foundations for subsequent electoral defeats. "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 "(S. Natoli, 2006, The absolute evil - Nihilism in the Twentieth Century and idols , Morcelliana, Brescia, p. 64).

What is lacking in the social, cultural and political "progressive" is in fact the initiative to get involved in imagining a better world, to propose themes of "uncomfortable", not "discounted", in devising a policy to measurement needs deep person. What good is it if the policy does not protect in the social development potential of all people? The policy of "new" Imagine if you need news and whether it will ensure a truly dignified life for all the material level, but above all a decent living on even less coarse.

However, today, the better society prefigured the progressive forces of shit this is a company with less serious injustices.

Even those who reject a society where human life is worth less than the profits of a bank is afraid to imagine a world based on other values: a world as a community of people and as an organization volta a tutelare la dignità di tutti (che include il diritto di fare la spesa, ma che non si riduce a tale opportunità). Un mondo misurato sulla qualità della vita delle persone e non solo sullo stato complessivo dell’economia.

Già Robert Kennedy aveva affermato che il PIL non è un autentico indicatore del benessere. “ Non possiamo misurare lo spirito nazionale sulla base dell'indice Dow Jones né i successi del Paese sulla base del Prodotto Interno Lordo. (…) Il PIL non tiene conto della salute delle nostre famiglie, della qualità della loro educazione e della gioia dei loro momenti di svago (...). Non tiene conto della giustizia dei nostri tribunali, or fairness of relations between us. Measures neither our wit nor our courage neither our wisdom nor our learning neither our compassion. It measures everything except that which makes life worth living "(from speech delivered March 18, 1968 at Kansas University).

More recently the Human Development Reports of the United Nations Development Programme have started to contemplate among the indicators of quality of life of less reductive and partial factors of GDP, and between these various aspects of society in ways that indicate more the appropriate level of development and the quality of life in different countries. "The Care of Children, the elderly and people with mental and physical disabilities are a significant part of the work that needs to be done in every society, moreover, in most societies, they are a source of injustice. Any theory of justice needs to think about these problems from the outset in the planning of basic institutions, especially in his conception of primary goods "(MC Nussbaum, Social justice and human dignity , trans. It . 2002, Il Mulino, Bologna, p. 112). "Often, income and assets are considered the main criterion for assessing the human success. Proposing a radical shift in the center of interest by means to effective opportunities the person, the capabilities approach is to radically change the customary evaluation schemes which uses a large part of economic and social analysis "(A. Sen, 2009, The idea of \u200b\u200bJustice, trans. com. Mondadori, Milan, 2010).

Tap these issues is to attribute responsibility to society generally discharged on families, assign a value to the leisure of the citizens, promote different ways of management of everyday life, protect rights not generally recognized.

What plunges into a deep despair is the fact that if tomorrow, our country could govern in a coalition of democratic parties and the left, we would (as has already happened) with a government without projects. The bureaucrats of progress take a few months to clear all the shame-laws in recent years to restore a modicum of legality, and that this would be a good work, however, would bring us back to the company of shit a few years ago. And then? Any extension of unemployment benefits? Some reasonable deduction? Some incentive to reduce unemployment? All details of that scenario. All adjustments to a present understood as fate, as a reality in which to resign.

II.

There are problems that progressive politicians can to identify (the most obvious): economic crisis, corruption, organized crime, dysfunction in the sphere of justice, health, education and research. These problems are identified, but not connected to an articulated perspective of radical reforms centered on some form of redistribution of wealth. Are presented in vague, including the vague prospect of improvement. Yet such problems require answers and the answers will have costs and these costs should not fall on the shoulders of the usual people accustomed to "sacrifice". The policy responses to economic problems are credible if they include the political will to affect the balance of power and influence on the distribution of wealth, given that today 10% of the population controls half of the wealth of our country ( http://www.repubblica.it/economia/2010/07/05/news/inchiesta_redditi-5392064/?ref=HREC1 -2).

problems, if not reduced to a slogan to pick up votes really serious and difficult to resolve because any policy really geared to a redistribution of wealth undermines the consolidated balance of power. A power that has deep roots and that goes beyond in its most arrogant and destructive boundaries of nation states.

little money who uses his or her income to savings, "enjoy" pleasures and to provide any security. In the middle and upper social strata, middle and low, who is a bit 'more money is thought of buying something that could not afford (a second home or a bicycle, as the case may be) or do you think of putting money part to meet any need. In the higher social strata, however, people can already afford many things and have money to by any circumstance, and maybe even for children and grandchildren. In these cases, therefore, the personal money is used to produce more money and control more aspects of society. Above a certain threshold, the money is simply power and control over the lives of others and this creates problems not only in terms of income distribution, but in terms of quality of life for all and effective functioning of democracy "to arrive at true democracy should dismantle the whole system of capitalist corporations, because it is fundamentally anti-democratic" (Noam Chomski, 2002, Understanding Power, trans. com. Basic Books, Milan, 2008, p. 193).

The concentration of economic power in large companies so as to be more realistic forms of enterprises under the responsibility of specific persons, but elephantine and impersonal reality, has created problems unimaginable at the beginning of last century. To "normal" chance of "injustice" was added as a "structural" of injustice. Corporations in the decisions are actually taken from individuals at various levels of corporate hierarchy, but individuals are easily replaceable and therefore necessarily operate on the basis of impersonal criteria that are "purely business." A levels so far from real life people, the choices are made based on criteria which ignore totally ethical evaluations or simply human. The responsibility for these choices is so "split" or "widespread" that easily single people do not feel responsible leading the project forward. See in this regard the film The Corporation Mark Achbar, Jennifer Abbott & Joel Bakan (DVD + book), Feltrinelli, Milan).

Since we do not live in a socialist society and no longer even contemplate the possibility of a "tolerance" of capitalism, we must assume that social groups remain low and medium and high social classes. The policy may regulate relations between the classes, but no longer has among its objectives a questioning of the classes. So we must talk about how the policy seeks to "regulate" the relations between classes, since it has a certain margin of action and given that in a democratic system is also controlled by the people who are not rich and who constitute the overwhelming majority). In other words, this vast majority of it has proved historically strong enough to overthrow capitalism, but it could be strong enough to adjust in ways more fair and reasonable social relations and rules of coexistence in society. In this field of possibilities is developed (or at least should develop) the dialectic between left and right, ie between instances to defend privileges and egalitarian and libertarian.

There is only one way to really make a left-wing politics: to hit the big power centers rather than small business owners. Do a fiscal policy that redirects the entire economy on new tracks. Ask a fight against tax evasion qualitatively different: not persecuting the small taxpayers, but rather making them allies and collaborators with a radical simplification of tax and direct and systematic monitoring in large companies and "paths" of financial capital.

Unfortunately, significant segments of the vertices of the left are dramatically affected by the power and then collusion or blackmail. However, something can always change and you can hope for a new leadership from a change in perspective associated with a change of people.

III.

Now, the "big politics" (the one that deals with structural economic problems) is connected by a double thread to the "politics of everyday life" that is, the slope of the policy issues that are only indirectly connected with the balance of power. Both forms of political activity may be trivial and sources of suffering, but both can be an opportunity for the overall improvement of the quality of people's lives. It 'important that the safety of the workers have come to the end of the month and that employers should not be constrained by organized crime. E 'but equally important that children are fed in addition to being adequately cared for, that the elderly, the disabled, minorities do not have to suffer humiliation, that justice, health and school work to serve people and do not constitute factors of further suffering. And so on.

policy of the newspaper is doubly linked to high politics, even if the party representatives "progressives" have not yet figured out is to some extent because of the serious economic inequities are linked to phenomena of irrationality in the relationship between person and society, and because people lose confidence in the policy if the policy takes care of problems "structural" and tramples on their dignity, and violate their privacy and disrupts the quality of their everyday experience. The left and progressive political forces not involve the vast majority of the electorate while never facing structural improvements (however vague) as part of a society that does not respect the dignity of persons.

Against this background, both for reasons of consistency, both for electoral reasons (to obtain involvement by non-believers or even no longer believe in politics) the left-wing forces would face the problems that have always neglected, and should, therefore, address them in ways that are rooted in their mentality.

Although it does not remove nothing to the value of a policy aimed at restarting the economy, therefore, deserves much consideration a nice list of questions which, if properly addressed, would significantly improve the company and generate in people a sense of belonging to the larger community to which they belong.

1. The company did not adequately protect infants and children. Mothers who have an employee can not breast feed and groom their children for the first year of life. After six months must return to work for the benefit of the company and irreparably damage the adults of tomorrow. The human costs of this neglect are devastating. If economists are not blind also include the economic cost of this disaster.

2. The disabled and elderly people are abandoned by society and assigned to families, as if the families were composed by the most suitable and available to play that role, although in many cases this does not happen. Are not adequately serviced by the company's disabled and elderly who do not have families, those who can not count on the support of family and even those who do not want to be a burden to family or do not want to depend on family members.

3. Not only the state delegation to support families of disabled and elderly, but not adequately support the families that they have inside of the disabled or elderly people, even it is clear that in such cases, these families are found to have a daily routine completely altered and incur costs that other families do not support.

4. Are not protected by the company's underage teenagers who are sick in the family and do not want to depend on the family.

5. People who lose their jobs or can not find a job that suits their aspirations can not rely on society: temporarily unable to offer their time and their energy in exchange for a roof and a minimum wage. Are abandoned "the circumstances" (layoffs and if there while it lasts, family, job opportunities precarious or irregular, etc...)

6. The complete equality between men and women's rights, in social relations, in terms of work, and that the development of personal skills has not yet been reached, but it is a goal that can not be postponed.

7. Though animals do not vote, are in the heart of many people. People who have animals but are restricted in their freedom as if they were lepers. Lack both adequate safeguards for the lives of animals in general, adequate safeguards for those animals. Consider the rules applied in public places, condominiums, etc.. People who live with animals suffer discrimination and prejudice, and bearing everything "in the light of the sun." If the owner of a hotel is not racist to say "we do not accept Moroccans." At least he is forced to lie and claim to have no free rooms. However, the rule "no pets" is normally accepted.

8. As soon as a person begins to "move" in the company is embroiled in a jungle of regulations that force them to choose to give up, subject to conditions, or act illegally. Social standards should serve to prevent abuse and injustice, not to persecute those who simply want to live their lives. Needed authorizations, documentation and payments to get things done more simple and this deprives the people or the ability to take initiatives invalid or the pleasure of doing so in a climate of respect.

9. The people, to society, responsibility for the consequences of what they do and are held accountable for their actions to the company where they produce damage. Today, however, are not free to answer only to themselves for their personal choices and habits. In the current state crackdown on the private lives of the people to determine which habits are not good ", perhaps considering the consequences of those habits. In this logic, the State could decide who to listen to rock music does not go well because the music is not as good, or it could decide who should be prohibited because it "stirs the soul" and can lead to antisocial behavior. This state intervention on musical choices people seem bizarre or grotesque, and yet the State regularly makes choices such as prohibiting the use of hard and soft drugs which are a (bad) habit, but simply personal habit. The decriminalization of drugs, as well as clear all criminal behavior related to trade in such substances, facilitate (leading to the police discovered the problem without complications), even the recovery of many addicts. Above is a measure of respect for people who still have the right to live their lives in their own way, until they commit crimes.

A fortiori this is true for those who do not consume "drugs" but cigarettes. E 'in place a systematic persecution of a habit certainly debatable, but deeply rooted in our culture and significant in the daily lives of many people. It 's absurd that they are not authorized or smoking rooms (standard rooms with windows and not with systems that cost tens of thousands of euro) in restaurants, bars, hospitals, and in all public places, or the coaches Smoking in trains. In public places you social life, in public transport will stop for hours they spend in hospitals even hours of tension and discomfort. Who has the mania (and disgusting even harmful) to chew "tires" can do so while those who have the habit of sucking a cigarette must be free or frustrations that are added sometimes difficult situations.

affirm this principle because it feels right, not because I am a smoker: for I say the same principle to the restrictions on the use of alcohol, although not used to drinking. The influence of alcohol is definitely dangerous if you are driving a vehicle, but usually it is not likely to produce damage. The existing restrictions are insane: with two beers, the threshold is exceeded allowable rate alcohol ( http://www.beppegrillo.it/2009/11/chi_mangia_un_boero_finisce_in_galera.html?s=n2009-11-12 ). Obviously, the regulations do not prevent people who are mentally unstable "bad drunk" to drive recklessly and sow death. The restrictions set by law, however, affect so violent and intrusive privacy of other people, that if a party must ask the question of do or not do a toast. Not only that, but anyone, even those who are teetotal, he must submit to the test "balloon" when a patrol decides to do a check.

The same can be said for the rules that regulate the guidance of drivers and motorcyclists. The law does not establish that in the event of an accident, who did not use seat belts or not wearing a helmet does not have the same rights as others. The law provides that you should always use your seatbelt (or helmet). This is absurd, but it's considered perfectly normal. When will the rules for the use of condoms or the pill (because unwanted pregnancies are a real social evil)? O required to carry in your pocket a form approved by the Ministry of Health?

The same can be said for the whole conceptual framework of the road including the maximum speed set in advance, regardless of ability driving, the type of vehicle and weather conditions. It is one thing to take into account the speed and accident is one thing to ruin the lives of all motorists (obsessed with rules set forth by the signs), pillaged and also with sanctions.

10. The relationship between citizens and companies that provide essential services are essentially violent. The bills are incomprehensible, the readings are not carried out, accumulate "predicted consumption and adjustments in case of errors, the jurisdiction is in Rome or somewhere. And the citizen is helpless at times when it sought the support of an association that protects consumers.

11. The company nega alle persone che scontano pene detentive in situazioni di sovraffollamento, il rispetto della loro dignità ed anche la possibilità di scontare la pena in modo socialmente utile.

12. La società non facilita l’integrazione degli immigrati (e di tutte le minoranze) nella società. La mancanza di servizi e di sostegni adeguati aumenta la tensione fra chi ha bisogno di trovare una collocazione nella società e chi rappresenta una parte della società già integrata ma fragile perché afflitta da ignoranza e pregiudizi.

13. La società aggiunge ai carichi di lavoro delle persone la mole incredibile di adempimenti burocratici da effettuare nel tempo libero. Nessuno oserebbe proporre un’ora a day of unpaid work in the factory, but all agree that many free hours to be simply "seized" by the State for the conduct of bureaucratic rituals: rituals tax, road, municipal, regional, and health of all kinds.

14. The company not only claims that people pay taxes, but want to devote hours and hours to verify the correctness of the calculation and payment of their taxes. Does not cooperate with citizens to determine the taxes due and make payments possible, but demands that citizens demonstrate that they have paid taxes in accordance with criteria set out only the accountants include (and require that fees are an extra taxation). Today, in practice, it is wasting time and wasting money to pay taxes. The thing is absurd, but is considered by all normal. If anything, it discusses a percentage point more or less in the calculation of the levies.

15. People have no fear if you meet a guy with a gun in his belt, thinks "why should he be angry with me?". People are afraid if you meet a policeman, a policeman, a traffic policeman. Just see the uniform thinking "WHAT did I do wrong?".

16. The judicial system is not a point of reference for those asking for justice (as the hospital is, to some extent, a point of reference for those seeking medical care). The person who has suffered damage should contact an attorney and start a never-ending process. This leads people not to feel part of the community, as there is one company that does not protect people, but justice is theoretically fair manner.

17. The health service, in each case is reduced to the essential service and does not include among its responsibilities "to take care of people" who need, but only "cure" their bodies. No commitment to make the hospitals of welcoming places for those passing moments of particular vulnerability: it is good if the plates are made on time and if you are admitted to a room with other people.

18. The company does not address adequately the education of the public finances since no reason private schools. The company is not concerned even university education and scientific research because it now sees as the University of Companies.

19. The secular state is severely compromised by both the Lateran Pacts, and other privileges accorded by the church. This disturbs the conscience of the true believers, adversely affect the protection of freedom of thought, would pave the way for similar claims by other religious communities.

If left to stand for election in violation of the usual tabù della politica e affermasse di voler rendere più responsabili ma più liberi i cittadini rispettando la loro la dignità (ora calpestata da tante leggi assurde), stupirebbe tante persone. Se certi partiti reazionari stupiscono le persone più ottuse con idee balorde, la sinistra potrebbe stupire tutte le altre persone con idee intelligenti. Questo però significherebbe fare del bene con la politica e uscire dalla banalità.

Gianfranco