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NEWS 31.12.2009 BY

Budget 2010: extension of tax benefits on restructuring.
The Finance Act 2010 (art. 2, paras 10 and 11) was deferred until 31.12.2012 the tax benefits of 36% on restructuring and stabilizing housing facilitated the application of VAT of 10% on maintenance and extraordinary architectural heritage.

770 monthly at the start of 2010 for the condominiums.
The Director of Revenue announced that the obligation of the substitutes of presentation of the CD 770 monthly, as required by art. 1, paragraph 121 of the Finance Act 2008 will come into force in 2010. The performance will be experimental for the first year, with optional membership, before stabilizing in 2011.

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Buon Anno!!!

I do not believe in ....... I just believe in me

Good evening to all and happy new year

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Kant: Il regime clericale

For Kant there is a clerical regime does not dominate when the reason and principles of morality, but a fetish worship and submission to dogma. A clerical regime is increasingly despotic, and "accustomed to hypocrisy chokes the loyalty and allegiance of his subjects."

The clerical regime is therefore the establishment of a Church, because it dominates in a fetishistic worship, what is to occur every time that principles of morality, but commandments statutory rules of faith and form the basis and essence of the Church. Now there are certainly many types of churches, in which the fetish is so varied and so mechanical that it seems should also exclude all morality, and every religion, and indeed should replace it, so as to end up very close to paganism. But the more or less has nothing to do here, where the value or non value depends on the nature of the principle, which requires above all else.

When this principle requires humble submission to a dogma, a slavish worship, but not free gift, you must first make the moral law, as few observances may be imposed, just that they are declared as absolutely needed, because you will still have a belief fetishist, which is governed by the multitude, which, con la sua sottomissione all’obbedienza d’una Chiesa (non della religione) vien derubata della sua libertà morale. La costituzione di questa Chiesa (gerarchia) può essere monarchica, aristocratica o democratica: ciò riguarda solo la sua organizzazione; ma sotto tutte queste forme la sua costituzione è e rimane immutabilmente dispotica. Là, ove statuti relativi alla fede sono inclusi nel numero delle leggi costituzionali, ivi domina un clero, il quale crede di poter assolutamente fare a meno della ragione ed anche, in fin dei conti, della dottrina biblica, perché esso, come unico autorizzato custode ed interprete della volontà del legislatore invisibile, ha l’autorità esclusiva di regolare le prescrizioni of faith, and, therefore, equipped with this power, has the right not to convince, but only to order.

Now, since outside of this clergy, all others are secular (not excluded the leaders of the political community), ultimately the Church dominates the state, not really by force, but through the influence on people's minds, and also, moreover, by the pride that the state utility, presumably, must be able to draw from unconditional obedience to a spiritual discipline which has used the same thought of the people.

But in this situation, inadvertently, the habit of hypocrisy soffoca la lealtà e la fedeltà dei sudditi, li prepara ad essere scaltri, per fingere di compiere anche i doveri civici; e, come tutte le volte che si parte da princípi sbagliati, si ottiene proprio il contrario di ciò che ci si era prefissi.

Kant, La religione entro i limiti della sola ragione, cap. IV, parte II, par. 3

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' INTERNAL REVENUE SERVICE A GUIDE TO THE CONDOMINIUM

The Inland Revenue has produced a new guide entitled 'Condo: compliance and tax relief', available online at Web http://www.agenziaentrate .gov.it / ... /% 20N6_07.pdf GUIDE , which contains useful information on key fiscal and charged to the building administrator, such as carrying out the withholding tax on compensation paid, returns and performance of its obligations to supply some data on condominiums amministrati.Un separate chapter discusses the benefits of tax, in the event of major building renovation or upgrading the energy efficiency of the common parts of condo buildings. The guide also includes chapters on the legal classification of problems and communal aspects of professional administrators .

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2010 DIA WITHOUT THE EXTRAORDINARY MAINTENANCE

With the simplification bill increase its operations that do not require qualifying title; web practices to One-stop shop for ediliziaInterventi extraordinary service do not affect the structural parts of buildings, paving of outdoor areas, installation of solar panels, photovoltaic and solar thermal without external tanks, outside the historic centers, furniture appliances in buildings, temporary buildings, greenhouses, furniture seasonal movements of land for agricultural activities: in pursuit of these interventions will no longer need the qualifying title. The bill provides for administrative simplification, given preliminary approval by the Council of Ministers on 12 November, adding to the list in these operations Article 6 "Activities Free building" of the Presidential Decree 380/2001 (Consolidated building). The exclusion from the qualifying title for routine maintenance, the removal of architectural barriers and temporary works for research in the subsoil. The works produced without qualifying title would have to meet the more restrictive regional arrangements, the local planning instruments and other industry regulations (seismic, security, fire protection, sanitation, energy efficiency and for the protection of cultural and landscaping). In addition, major repairs must not lead increasing the number of housing units and not involve the increase of urban standards. Before the start of operations (excluding mobile greenhouses and earthworks), you must inform Council, also electronically, attaching any required permissions, and only for major repairs, an indication of ' company that will perform the work. These simplifications are those that the Government proposed in March and expected to be approved by a decree law by April 10, while the rules on increasing volume (House Floor). The DL, however, stalled due to the conflict of jurisdiction between state power and regional content of that decree are now merged into the simplification bill. The bill provides for the simplification, further, that the Government amend the Article. 5 of Presidential Decree 380/2001 on the One-stop shop for building, providing that the door welcome your questions, statements, communications and related technical drawings or attachments submitted by the applicant in using IT systems and also increasingly by electronic means, the documentation to the other ministries involved in the proceedings. The bill will now be examined by the Joint Conference for the opinion, only to be tabled in Parliament for the conversion into law.

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H. Jonas, Il principio responsabilità

1) Jonas, La responsabilità per il da_farsi

In questa lettura Jonas prende in considerazione non il rapporto fra ciò che abbiamo fatto e le nostre responsabilità, ma la responsabilità in rapporto a ciò che dobbiamo fare (e abbiamo il potere di farlo).

1) H. Jonas, Il principio responsabilità

Esiste però ancora un concetto complementare diverso di responsabilità che non riguarda la resa dei conti ex-post-facto per quanto è stato compiuto ma la determinazione del da-farsi, rispetto al quale io mi sento responsabile in primo no place for my behavior and its consequences, but for the cause that requires me to act. For example, the "responsibility" for the welfare of others is not limited to "select" purposes of action data in view of their eligibility moral requirements, but actions that are not designed for any other purpose.

[...]

The "for what" is outside of me, even if under the influence of my power, and depends on good and evil . The "for what" my power to offset its right to exist from that which is or may be, e assoggetta il potere mediante la volontà morale. La causa diventa mia, poiché il potere è mio e ha una relazione causale proprio con lei. Ciò che è dipendente nel suo diritto autonomo acquista potere normativo, ciò che è potente nella sua causalità viene sottoposto a obbligazione. Il potere diventa oggettivamente responsabile per ciò che in quel modo gli viene affidato, e vi si impegna affettivamente mediante la presa di posizione del senso di responsabilità: nel sentimento ciò che è vincolante viene a legarsi alla volontà soggettiva. Ma la presa di posizione del sentimento non ha la sua origine prima nell’idea di responsabilità tout court ma nel riconoscimento della bontà peculiare della causa, in how it affects the feel and humiliates the pure selfishness of power. First is the "ought" (Seinsollen) of the object, secondly, the "must do" (Tunsollen) the party called upon to care for it. The need of the object on the one hand, the absence of guarantees of its existence, and the moral conscience of power on the other hand, in the causation of his guilt, blend in the affirmative responsibility of the actor, who always already interfere in the being of things. If one adds to the love, the responsibility is raised by the dedication of the person who learns to fear for the fate of those who are worthy of exist and to be loved.

Today when we speak of the future need for an ethic of responsibility is precisely to this kind of responsibility and sense of responsibility, not the empty "responsibility" of any formal agent for his action. We will have to compare it with the principle motivation of previous moral systems and their theories. Empirically, we will approach this concept in the best way to substantial, purposeful, accountability, if we ask what can be understood by an "irresponsible act" (given that we can say without contradiction, based on two different concepts of responsibility, che si è responsabili anche per le azioni piú irresponsabili). In questo caso andrà però escluso il senso formalistico di “irresponsabile” = privo della capacità di rispondere di qualcosa e perciò tale da non poter essere ritenuto responsabile.

H. Jonas, Il principio responsabilità, Einaudi, Torino, 1990, pagg. 117-118

2) Jonas, Il fondamento della morale, la responsabilità man for man

After considering the responsibility in concrete and abstract sense, the Jonas back to the three concepts of wholeness, continuity and future and the archetype of all responsibility: that of ' Man for man, which is to be understood as a value-sided, but does not reject reciprocity.

H. Jonas, The principle responsibility

The common element can be summarized in three concepts of "totality", "continuity" and "future", reported the existence and happiness of human beings. They assume, first, that given the fundamental point of reference "human being". It shows insecurity, vulnerability, revocability - peculiar mode of transience - of every living thing, making it the sole object of attention (Obhut), but beyond this the humanum commonality with the sphere of responsibility, which on the claim that the most original, though perhaps not the only one. Every living being is an end in itself and needs no further justification: in this respect man is not in any way superior to other living beings, except to be only him responsible for them, that is for the protection of their being ends in themselves. But in sharing the fate of his fellow human purposes, they share them or whether he merely recognize them in others, and the purpose of their existence in itself, can converge in a unique way in his own end: the archetype of all responsibility is that of man to man. This primacy of kinship in the subject-object relationship of responsibility is inherent in the nature of the matter conclusively. It means, inter alia, that the report, although one-sided in himself and in each individual case, however, is reversible and includes a potential reciprocity. Indeed, the general reciprocity is always present, because I responsible for someone living among human beings are also the subject of the responsibility to someone else. This comes from non-self-sufficiency of man: each has experienced, first on himself the responsibility of the original parental care. This fundamental paradigm becomes clear in the most convincing way the plot of the responsibility with all that is animated. Only living things, in its constitutive poverty and vulnerability, may be subject to liability, but this is only necessary and not sufficient. What distinguishes humans, namely that only he can have a responsibility, at the same time means that he should have for his fellow men, themselves subject to potential liability, and that, in one way or another, already possesses: the ability to get it is the condition enough of its actualization.

H. Jonas, The principle of responsibility, Einaudi, Torino, 1990, pp. 124-125

3) Jonas, The ethics of responsibility

Jonas opposed the "principle of responsibility" is the "principle Hope, "is the" beginning fear ", even if the philosopher states that fear is now necessary. The ultimate goal is to protect "the integrity of man."

H. Jonas, the principle of accountability

the beginning hope contrasts with the principle responsibility and the principle of fear. But fear, even if they fall into some disrepute moral and psychological, is the responsibility of just how much hope, and we are here still plead the cause, for fear is now more necessary than at any other time when, animated confidence in the good performance of cose umane, si poteva considerarla con sufficienza una debolezza dei pusillanimi e dei nevrotici.

a) Paura, speranza e responsabilità.

La speranza è una condizione di ogni agire, poiché questo presuppone di poter conseguire qualcosa facendo affidamento sulla possibilità di ottenerlo in quel caso determinato. Per chi sa il fatto suo (e anche per chi è favorito dalla fortuna), potrà trattarsi non solo di speranza, ma anche di sicurezza di sé. In considerazione di tutto ciò di cui l’agire si fa carico si potrà solo sperare che già il risultato immediato, e a maggior ragione i suoi effetti ulteriori nell’imprevedibile fluire delle cose, saranno davvero quelli auspicati. L’individuo must be aware whenever you can want to take the viewpoint later (in hindsight) of failing to act or have acted differently. Fear does not refer to this uncertainty, or refers to it only as contributory factors. Do not let fear distract from action, but rather feel responsible in advance for the unknown is, before the final uncertainty of hope, just a condition of agency responsibilities: precisely what is termed the "courage of responsibility" .

When we speak of the fear that nature is the responsibility does not mean the fear that deters from the action, but that which calls for acting; understand the fear of liability for the object. About the latter, we have already shown (in Chapter 4). Which is essentially vulnerable and that is therefore to be feared for it. In this chapter we have analyzed at length in any particular case what leads someone to take ownership of that fear turning into a duty to act. The responsibility is caring for another being where it is recognized as a duty, becoming "apprehension" when the vulnerability of that being is threatened. But fear is already potentially contained in the original question from which you can imagine comes every active responsibility: What will happen to that being, if I do not take care of him? The more obscure the answer is, the more clearly delineated is responsibility. The farther into the future, as more distant from their own joys and sorrows, at least in his family is manifest what is feared, the more clarity and emotional sensitivity must be mobilized for that purpose.

becomes necessary to 'snuff' heuristics of fear that is not limited to discover and represent the new object, but makes himself known to the special interest of ethics that is evoked (not that it had ever been before d 'now). Already ethical theory needs the idea of \u200b\u200bevil as that of good, then all the more if it lost out to our eyes and needs to have its profile through the anticipation of a new impending evil. In a situation where there seems to be the present, the conscious effort of feeding an altruistic fear - which, along with the bad, it also reveals the good that must be safeguarded, along with the disaster, even the salvation that must not be overloaded with illusions - indeed that very fear will become the first duty of the ethics of pre-historic responsibility. We will look closely RELIANCE our fate to those who do not feel quite decent for the human condition this source of ethics of responsibility, "the fear and trepidation" - which of course is never the only source, but sometimes quite reasonably the dominant one. From our side we do not fear the reproach of cowardice and negativity when so declared the fear a duty, which can be naturally the only hope (prevention): founded fear, not hesitancy, perhaps even anxiety but never the dismay and never fear or fear for themselves. It would be cowardice actually avoid the fear if it is necessary.

b) To protect the "integrity of the"

You must learn again to protect us from slipping over the horror of our power (eg from experiments on human nature). The paradox of our situation is the need to regain lost respect for the horror, the expectation of negative, positive, respect for what the man was, and before the horror of what he could become, before the possibility that there is revealed as soon as we inexorably to predict the future. Only respect, revealing "something sacred", that is inviolable in all circumstances (which is experienced even without positive religion), we preserve also from the profane in this view of the future, from wanting to buy it at the price of the first. The hope, as soon as the fear can cause us to postpone to a later stage the real end - the advancement of man in humanity not atrophied - and compromise in the meantime this does not end with the means to meet the man of their own era. Degraded heritage involved in the degradation also heirs. The protection of the heritage in the alleged "man of integrity" and then in the negative, whether the protection from degradation, must be the commitment of each moment: do not grant any break in this protection costituisce la migliore garanzia della stabilità, essendo, se non l’assicurazione, certo il presupposto anche dell’integrità futura dell’identità umana. La sua integrità non è altro che l’apertura verso quella sempre smisurata pretesa – che induce all’umiltà –, rivolta al suo portatore strutturalmente inadeguato. Conservare intatta quell’eredità attraverso i pericoli dei tempi, anzi, contro l’agire stesso dell’uomo, non è un fine utopico, ma il fine, non poi cosí modesto, della responsabilità per il futuro dell’uomo.

"Agisci in modo che le conseguenze della your action are compatible with the survival of human life on earth "

H. Jonas, the principle of accountability, Einaudi, Torino, 1990, pp. 284-287

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From the Earth to the Big Bang, and vice versa The Known Universe , video produced by the American Museum of Natural History for the exhibition worldviews the Rubin Museum of Art in New York (until 11 May), is a faithful representation of all galactic objects known to man, a reconstruction based on data Digital Universe Atlas dell'Hayden Planetarium .

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Per non rassegnarsi all'abisso fra politica e felicità

of Giancarlo Bosetti

Then, in 1968, when Herbert Marcuse was the soul, the spirit, the ideas of the youth uprising in the world, dealt with the philosophy of happiness ', he tried a daring now known that synthesis of eros and logos, desire and reason, freedom,' game, sensuality ', from Plato on tolerance that has kept busy professionals investigation into the mystery of the human condition. Then he looked for a "squaring the circle", perhaps more 'vague than the Maastricht criteria, perhaps less rigorous than what Dahrendorf calls today (freedom', well-being, social cohesion), but extremely ambitious, seductive, enthralling millions of Kids: combining freedom and instincts in a revolution which, if not you could do, at least you could imagine.

imagine, at least, the revolution: how Halprin, the girl from "Zabriskie Point" (the product more 'Marcus of contemporary cinema) imagines the final explosion of the house of speculation, the festive joy of destruction symbols of society ' repressive, a joy that repeats and expands like an embrace of infinite love. The titles of Marcuse had in his mouth at all 'Reason and Revolution', 'Eros and Civilization', 'The one-dimensional man', even those who had only seen the covers (as usual, the majority), had a "steps" to reach the hearts of girls and boys. The campuses of Berkeley as in Paris, Milan, but also in Belgrade and Budapest, with a beer is beginning to talk of "Es" of libidinal energy, alienation, and ended up designing posters, demonstrations, riots, engagements, perhaps all together to square the circle, protesters and happy.

Today that happiness '(and even more' of her revolution) and 'so' public policy away from the conversation, we learned today (in truth 'had already' Kant told in no uncertain terms) by good liberals not to get the affairs of others, to let everyone take care of his own happiness ', his life plan, according to taste more' diverse today Marcuse pages seem to come from strange and distant era when the utopia mingled with the every day life. What to do with today's thought Marcuse? Rileggiamolo at least for one reason: to ask whether the total elimination from the discourse on public affairs of the theme of good and happy life is not an error, ask if the chasm that has' open between politics and life should not be scrutinized with concern and if that distance (reduced to the mediation of political interests here, life full of joys and anxieties excluded from public discourse of the ') can not be reduced with some sophisticated and lightweight, there again, the old ideologies, but there even dry leaves of humanity ', as soon as we leave home. Ah

Aufhebung the Hegelian! Mythical word that is behind us for two hundred years, since Hegel's use 'to describe the way in which the spirit (which means the consciousness, the world, all) walking. It means "over", a "tolerance" that goes beyond 'the previous station but that go beyond', and retains all over: the end result will be 'new and different, but bring' tracks, scars, of course. Marcuse Aufhebung seen mostly in the sign of the excess of the human condition, the same philosophy and 'an excess, a step out from the given condition, the thought, the reason they never stop, not satisfied, seek the next station.

The engine of this process is 'the desire, are the drives that push out of the niche above to look for a new, more' bigger and more 'beautiful, the engine and' the life that is critical of this, denial, denial , feed, motor and 'criticism, the tireless effort of the negative. We are always 'more' "of what we did and do. Among the reality 'that we have won and the possibility' that whale in front of the tensione si riapre continuamente, ogni volta. Tra l'essere e il poter essere scocca una nuova scintilla. E lo spirito va. E con lui avanza il mondo.

Nella potenza del negativo sta per Marcuse l'essenza dell'hegelismo, vale a dire del pensiero che prepara il terreno al marxismo. Ma non e' quel genere di rivoluzione, quella socialista, che interessa Marcuse (che critica il dogmatismo comunista in Marxismo sovietico, nel 1958), neppure gli interessa il riformismo della Seconda Internazionale. Altro va cercando il nostro, la sua ispirazione rivoluzionaria, la sua potenza del negativo puntano in direzione del problema della felicita' nella societa' del Novecento.

La psicanalisi freudiana fornisce la conoscenza delle energie e delle pulsioni che dominano l'io e mostra come il desiderio, la sensualita' e il gioco abbiano un potenziale di emancipazione per gli individui. Ma per Marcuse il progetto di gioiosa liberazione personale incontra ostacoli insidiosi e sottili: la societa' contemporanea e' solo apparentemente permissiva, in realta' reprime e schiaccia l'autodeterminazione, costringe a comportamenti uniformi, scatena forme illusorie di liberazione, che spesso si riducono alla scelta della marca dei gadget messi a disposizione nei supermercati.

Non solo, la stessa psicanalisi e' uno strumento a doppio taglio. Se impugnata dal lato del potere repressivo, fa diventare il "principio di realta'" un modo per imbrigliare le pulsioni e spegnere liberta' e felicita'. In quel caso la psicanalisi rinuncia alla propria potenza del negativo e si riduce a una terapia per adattare gli individui alle condizioni che trovano, quali che siano. E' un processo che Marcuse chiama di "desublimazione repressiva", di "blocco sociale della coscienza".

Altro che felicita' creativa e giocosa sull'onda di una libido in festa! Tutti sotto il giogo di una condizione repressa e costretti dall'organizzazione sociale e dalla tecnica a piegare i desideri alle necessita' di un lavoro alienato. E solo una rivoluzione potrebbe in effetti mettere fine, secondo Marcuse, come secondo Marx, a questa alienazione. Ma c'e' un problema: come e' tipico di Marcuse e di una gran parte dei movimenti studenteschi la classe operaia e' vista as a desired partner for the revolution but also greatly feared for his tendency to be assimilated by the capitalist system. More

'that a political revolution to Marcuse and' a philosophical attempt to overcome Freud and Marx, using all their social and psychological tools to decipher the human condition in our time. If we consider the bearer of a political plan, Marcuse seems to be a complete pessimist, always looking for individuals who support the emancipatory utopia: students, intellectuals, the marginalized, the poor of the world, but increasingly also quite convinced that these individuals not make it to tip the balance of the company 'because law enforcement is' too weak, both because', above all, the capitalist machine 'constructed so the eyes of Marcus, from "integrating" the bearers of alternatives systematically, beginning with the working class to which Marxism gave a salvific function. The company

'advanced industrial, the American model, seem designed to frustrate any possibility of breakage. Uniformity, 'homogeneity', integration, and not one-dimensional man 'capable of opposition. A company 'which oppresses through comfort, which maintains its neo-colonial power on the Global South, which offers a commercial solution with pornography to sexual drives, which forces a uniform "Newspeak" Orwellian type (what is now the extreme left calls the "pensée unique"), which tends to a form of disguised totalitarianism would escape routes were it not for some spark of rebellion: students, Vietnam.

But mostly 'Marcuse sees growing frustration and aggression' in society 'contemporary, not revolution. The One-Dimensional Man has lost the autonomy of his personality ', no more' humanism, knows no romantic ideals and values. Yet it is not 'excluded (sometimes shows Marcuse to believe) that an explosion will make him find his multidimensionality'.

But you light 'Marcuse today to piece together the shards of a project antagonistic to the left. And 'more' likely that the pages return to practice a philosophical fascination as one of the most 'brilliant critique of a tradition that has mixed, and developed Marxism in all forms of unorthodox with Heidegger's criticism of the technique and criticism of Freudian repression of instincts. And it is light 'for the quality' of his interpretation of Hegel and the Phenomenology of Spirit, a place of passage for all thought of the twentieth century.

Marcuse meant especially Hegel subtract from accusations that they wanted a precursor of fascism and Nazism. He wanted to preserve the idea of \u200b\u200b"negative philosophy", which has the engine in the dialectic of progress, from any contamination with totalitarian regimes and tended to give that kind of failures "Positive philosophy" (positivist and scientistic) with the excesses of technocracy and the rationalization that he saw emerge. One of the steps most 'beautiful "Reason and Revolution' and 'one in which Marcuse gives us his interpretation of the dialectic of Lordship and Bondage', by the discovery that" the individual may 'become what' and that 'only through another individual, "that its very existence consists in his 'to be another' to the struggle for life and death and the emergence of labor as a constituent of the same reality 'and as the birthplace of the freedom'.

One of the charges against the company 'contemporary capitalist, by Marcuse, and' just to have annihilated this potential for freedom '. The nightmare of the founders of communism had done from the beginning of their "scientific socialism" (what the workers instead of joining in a common project individually attempted escape and the way of social promotion) was largely completed after the goal 'of this century. Was not enough 'then pursue a path emancipatory now polluted and diverted, it was necessary to appeal to other forces.

"The One-Dimensional Man" aims to bring together intellectuals to workers in Great Refusal. If the "determinate negation" of Hegel was not enough memory 'would be due to the "indefinite denial", that' the total negation. And if the conditions explosion, however, are not created, let's at least able to imagine, as the heroine of Antonioni. For Marcuse and 'an act of freedom' that breaks the cage of society 'to a size and loses contact with the vital energy of desire, where it all begins again.

of Giancarlo Bosetti: http : / / www.caffeeuropa.it/editoriale/45marcuse-editoriale.html