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UMBERTO GALIMBERTI: LA BUGIA

Praise of lies as a game of intelligence

Only those who know mind is capable of surviving

F bears a lie is much more useful in life than it is the truth. And in any case there is no doubt that those who can lie has much broader cognitive abilities who can tell only the truth. Without the possibility of lying then humanity would never have known what he boasts: culture, which is a form of resignation is not the real worlds of ideation and therefore not true because not real, even if we are only able to affect and change reality. I became convinced by reading two books: one by Andrea Tagliapietra, Philosophy of lie. Figures lie in the history of Western thought (Bruno Mondadori, pp. 464, pounds 48,000), a masterpiece destined to become a classic on the subject. The other Mary Bettetini, brief history of the lie. From Ulysses to Pinocchio (Raffaello Cortina, pp. 160, pounds 22,000), where games between truth and falsehood appear, as indeed are indistinguishable.

First we must say that the lie is not the exclusive prerogative of men. Even the animals lie, and lie ogni volta che, nella lotta per la vita, invece di attaccare, si nascondono. Il fatto di nascondersi è forse la sorgente e il modello di ogni menzogna, perché priva l'avversario delle informazioni necessarie per orientare la sua condotta. Quando il predatore, infatti, non percepisce più la sua vittima, diventa incapace di inseguirla. E questo vale sia per gli animali sia per i più sofisticati 007 che, invece di affrontare l'avversario, si sottraggono alla sua vista e attendono che questi, deluso, se ne vada. Se la vita animale è un gioco di attacco e difesa, quando non si hanno abbastanza forze per sopravvivere o per vincere non resta che il ricorso alla menzogna che, modificando lo stato di informazione dell'avversario, put out of its power by simply making it useless. Deception therefore belongs to the logic of living and is found in both the plant, where for example the African orchid mimics the appearance of nectar-rich flowers to attract insects and butterflies, both in the animal world, where are the infinite camouflage tricks, both in the human world where, to achieve a goal, it is preferred that the use of force lies.

L ' Iliad, the first great novel of the West, is the description of this passage that leads from the use of brutal force to use sophisticated intelligence whose first term is the deception. Nietzsche, great admirer of the Greek world, takes this step immediately and without hesitation says, "The intellect, as a means of preserving the individual, explains its main forces in fiction." But how do you say that cheating is the most sophisticated form of intelligence? because, as Plato also quell'insospettabile moralist who is "conscious and deliberate is more valuable than tell the truth inadvertently"? Why those who tell the truth knows only that, while the liar knows the truth and its alteration. and alter the truth is not easy. Should put themselves in someone else's shoes, to interpret rapidly its expectations, study their behavior and avoid the same time to reveal its too transparent. If this is not a game of intelligence! And in fact there is no educator when she shows children playing in the exercise most suitable for the development of intelligence. What the educators do not say is that the game, every game, from that of puppies that of children, is nothing but a series of moves to fool the opponent is a "pretend" or, as they say in football, is a "make-believe, to mention a pipeline and then take another. No coincidence that the Latin word for "play" ( Ludere) is the same as "il-Ludere" and "in-lusio" literally means "come into play", in essence, lying. Without lies many species, especially human, which is the least equipped with instincts and natural defenses, they could hardly survive, so that ethologists agree, but also anthropologists would agree that the "birdies" were always were lower than those truthful for the conservation and selection of the species.

Deception therefore belongs to the logic of living, indeed very often the condition of his life. But as to deceive must be at least two, the lie is not only the first sign of intelligence, but also the first vehicle of socialization. Who is telling the truth, in fact, be exempt from entering the other's mind, while those who lie can not exempt itself from this work of deep penetration, which underlie all social relations. In addition, the liar must know the expectations of the listener to anticipate what the other wants to hear or at least what is already prepared to believe. All this requires a representation of the other's mind as well as a plan to manipulate it. leaders have this virtue and so are different from soldiers. The information spread by the means at their disposal are not intended to instruct others, but to educate themselves about the intentions of others so that, at the right time, subtract them all autonomy and freedom of movement every . The opinion polls are not designed to probe people's opinions and then respond to their requests, but are intended to explore the effectiveness of the persuasion that it was possible to spread by the media. And here we have come to television with its fiction ( his "fictions") so much followed by the public. But we can move from television to the Internet, where, as Mary reminds us Bettetini, borders on the virtual reality, which does not reproduce exactly the real, as you know people looking for love online. Next to them and before them there is the cinema, theater, art, literature, whose purpose, as Oscar Wilde wrote, is "telling of untruths," because it is culture and not invent reality submit, as it would the supporters of the "healthy realism", which lacks any form of imagination to assume that the reality may well be different from what it is.

But to imagine, to lie, to design scenarios other than the existing ones should be a split of consciousness that can bring together, as in a theater scene, the mental condition of deception and deceit. These mental conditions may also reunify as in the case of self that Descartes, long before psychoanalysis, he described it The passions of the soul, where the hydraulic pulse of input and passions could give the impression to the mind that things are like ' order that they want to drive. Pulled bone, psychoanalysis is nothing but the revelation of self, and the opening of consciousness that is aware, as Freud said, "not to be master in his own house," because the large number of thoughts rationalization of processes that are unconscious desires. Marx himself said about ideology: "The ruling ideas are the ideas of ruling class. " And when Nietzsche himself said, in the Genealogy of Morals , indicated the underlying virtues and vices disguised virtues. The fact that Marx, Freud and Nietzsche have been branded by John Paul II as "philosophers of suspicion" means only that the religious culture rather dull consciences, perched in the "truth" which comes from above, and do not articulate the conscience living the drama of the host at the same time the "truth" and the awareness of his being "fiction." Here Nietzsche has written a short essay essential that youth is entitled Truth and falsehood in the sense extramorale . What does "extramorale? That the problem of truth and falsehood should not be confined and buried in the field of ethics, but it appears from what is useful and beneficial for life. Here the "truth" gives his mask and shows his true face, which is not to say the truth, but to provide the "stability" to all those spirits that soldiers would not know how to live without full stops. The basis of truth there and then that same will of life we \u200b\u200bhave found to be the source of all lies. Liars begin a war with each other, wants to have more at the expense of others. Who does not stand the conflict is consistent with the other and calls this Agreement, this pact, this mutual advantage, for exist in society, like sheep, "truth". In this covenant is morally binding, it is ethical to say the truth (that being the covenants that reduce conflict), because otherwise we would have no power or ability to live.

Andrea Tagliapietra writes in his masterful essay "At the School of the Western tradition lie learns the concept of will." Desire to have more, which is the basis of lies, and will have as much as the agreement with the other grants, which is the basis of truth. remains to be concluded then that the real conflict is not between true and false on the register of "knowledge" or "moral", but between advantageous and disadvantageous register "will", since the truth nothing but the expression of the will of the weak who do not have sufficient resources to live if you do not agree on points stable and firm, not a moral commitment to keep them stable and firm. Thus Nietzsche concludes the parable of the West: Do not turn the values \u200b\u200bas most people think, but by showing that "the truth is a form of deceit, deception shared by those who, not knowing lie," according to a firm lie Convention, as befits a host, in a style binding for all. " But even if the truth is a form deception, then drop the opposition between truth and falsehood, so that's blasphemy, if they knowingly uttered, far from opposing the devotion, prayer and invocation is towards a more just and true God. Removed the opposition, what remains at stake is only the "will to live" that serves both the mendacity, the truth in order to live. Therefore Nietzsche, removing the mask to the "truth" philosophy promoted by the West, can say "I'm still waiting for a philosopher, physician, exceptional in the sense of the word - understood the problem of collective health of a people, of an era , race, humanity -, che abbia in futuro il coraggio di portare al culmine il mio sospetto e di osare questa affermazione: in ogni filosofare non si è trattato per nulla, fino ad oggi, di verità, ma di qualcos'altro, come salute, avvenire, sviluppo, potenza, vita».

Di Umberto Galimberti 

Tratto da " http://robertoladisa.blogspot.com/ "  

Sullo stesso argomento potete consultare "l'Origine della menzogna"  http://robertoladisa.blogspot.com/2007/10/lorigine-della-menzogna.html

Mentre per capire alcuni passaggi concettuali su Nietzsche, (per coloro che ne sono a "digiuno"), consiglio una tesi di laurea "Nietzsche contro Darwin"  http://www.friedrich-nietzsche.it/index.php/il-concetto-di-uebermensch-nella-filosofia-di-friedrich-nietzsche , la quale tesi riassume bene quello che intende dire Galimberti. 

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Plutarco: "La mente non è un vaso da riempire"

Anche if you had lived in times when educational influence, it is difficult not to speak of Plutarch, (unfortunately overshadowed), however, until the last century, considered the main witness of the Greek and Roman costumes and education , and also excellent source of training models are still current.

Plutarch of Chaeronea is also of the first century. and of Greek origin: they were famous for centuries his "Parallel Lives of Illustrious Men," the Greeks and Romans, which offered exemplary models of events and characters through which we glimpsed but also modes of life of different historical situations, perhaps a bit 'novel, but not without notations still interesting even social nature. This is a forty medals, is still reprinted by Theseus and Romulus to contemporaries of the author, all aimed to demonstrate continuity, more than in reality, between the ideals of Greek, Hellenistic and Roman times.

Plutarch was also the author of "Moral Operettas" in which there are pedagogical precepts, some of which anticipate that the maximum of a few centuries later will be considered advanced, such as the famous: "The mind is not a vessel to be filled, but a wood s'infuochi to burn because the taste of research and love of truth. " In a sense, Plutarch can be seen as a precursor of Montaigne and Locke, especially for the exaltation of the priority due to the formation of character.

Forget therefore similar forms of stupidity or boastfulness, and even to learn and assimilate the useful discussions we also accept the giggles of those who wish to see being intellectually gifted, as did Cleanthes and Xenocrates, who appearance of his companions were slower, but really did not give up and do not stray from learning of mind and were indeed the first to poke fun at himself, comparing himself to vessels from the entrance or close bronze tablets, alluding to the fact they did effort to accommodate the words, but then kept securely and sicuro39.

Why not just, as he says Focilide often must endure disappointments aspiring to virtue, but often must also accept to be, mocked and ridiculed, and endure teasing and vulgarity but with his whole being to eliminate its ignorance and overthrow it.

Do not neglect the other hand, neither did the opposite mistake, to commit certain indolence, which resulted in the unpleasant and annoying: when I'm on they will not bother, but then those who disturb talks continue by sending in questions on the same topics as featherless birds who are always amazed at the other's mouth and they want to receive any other thing ready and pre-digested. There are also those who aspire to earn a reputation as a careful person and acute where it is not the case and exhausts the speaker to talk and force

of curiosity, continually raising unnecessary questions or seeking clarification on topics that do not have any need: this short street is long, as Sophocles says, not only for themselves but for others.

constantly interrupting the teacher with questions vain and superfluous, as in a trip together, they merely hinder the smooth flow of learning, affected bus stops and delays.

These look like these, according to Jerome, and insistent those cowardly dogs that bite into the house and fair skin tear the fleece, as if they were living well is forded by touching them. We must encourage the lazy we were talking about putting together the rest alone, once intelligence has made them understand the essential points in mind as they listened for it to be their guide in further research and receiving the word of others as principle and seed to develop and enhance.

The mind does not need, like a vase, be filled, but rather, like wood, a spark that lights up and inspire you with the impetus of research and a ardent love for the truth. As one who was going to ask the neighbors of the fire, but then you find a great, bright flame to heat up and remain there until the end, so anyone who goes to another to take his word but does not think of having to turn the own light and mind and sits spellbound to enjoy what he hears, draws from the words only a reflection of external, like a face that s'arrossa lights and the glare of the flame, unable to evaporate and drive down ' soul, thanks to the philosophy, what is in it's wet and dark.

From: Plutarch's "The Art of Listening"

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CAPTAIN * 16 YEARS .. IN .. FOR .. * TORO

FERRINI George (August 18, 1939 Trieste - Turin, November 8, 1976)

presence in Great: 553 - Goals: 53 / Attendance at National: 7
Where to begin to tell Giorgio Ferrini, the man of the records of history grenade?
An athlete who seemed to be "made" on purpose, almost distilled from a magical alchemical alembic, incarnating in all its facets, 'being grenade. "
Ferrini Why is the Torino as the roots are a tree, like the waves, often stormy as his character in the field, are at sea.
In memory and in the hearts of fans there's another player that takes up so much space, which enjoys so much affection.
Yes, Valentino Mazzola's can match, but his Grande Torino always won and it was easy to keep up on the side.
Torino attended for 16 seasons by Giorgio Ferrini was rarely successful, struggled for most of the time, has always found ways to stay afloat bristling.
Ferrini was the captain of the suffering, not del tripudio: dell´orgoglio da riconquistare, non dell´esercizio del potere; della dignità da riportare all´onore del mondo.
È per questo, al di là dei tanti record che gli spettano, che si è ritagliato un posto, una dimensione tutta speciale, tutta sua nell´immaginario granata, ricco ormai di oltre 100 anni.
Ferrini era un generoso, sapeva offrirsi alla causa con ogni stilla di energia e sudore.
La matrice, d´altra parte era di quelle buone: la meravigliosa Trieste, lo aveva visto nascere e dare i primi calci nella Ponziana, una squadretta, guarda caso, con la divisa rossa e bianca, just like the Taurus.
Ferrini plays in midfield, with tremendous determination right from the start.
At that time the eyes of many observers report that the grenade and Ussello style is brief, but decisive: "A player physically strong, determined, strong-willed, needs experience, stop."
How to say it is good to do your bones somewhere.
is promptly addressed in series C, Varese.
In Masnago stadium named after Franco Ossola, Ferrini, and though the play so well and unravels the Torino called him back home for the next season.
The team has fallen for the first time in its history, the tournament of the cadets, excellent opportunity to give space to young people.
The trainer, Hungary's Imre Senkey is expert and loves to run the new generation.
And so on September 20, 1959 (fateful day of the first race ever in the banner grenade B) in that of San Benedetto del Tronto, in training that ends 0-0 is no room also for the beardless Giorgio Ferrini.
The role is to pretend wing, to the need not to go the wrong foot.
But the Sunday after the number on his back no longer the 11, but the 8, the most expensive, what will accompany him for the rest of his long career.
Thirty-eight lots, all spun.
Ferrini play forever, never gives up, not a disqualification, not an accident, and even some nice network for an immediate return in the highest category.
Party in this way, positive and pugnacious, his run in the grenade.
Every summer in company come and go so many players: Ferrini is always there, is he who gives the handshake of farewell as the welcome.
Brocchi and samples, drums and absolute poor, there is something for everyone in the great bazaar of the football market.

Even coaches change, but all that means is Ferrini starting to organize the team.

Giagnoni When it says clearly: "Ferrini will be the man around which I intend to build my Torino."
It goes by the title, but only close.
The disappointment is strong and when to take over Giagnoni Gigi Radice, George is tired.
He decided to stop, but to remain in the Company as the second.
's Fate plays a bad joke: just one season in 1975-76 the new verb root of the result immediately and the Bull wins the championship.
Ferrini that flag that would have deserved.
Joy is still great and it's just a big contrast to that often come to the surface even the saddest things.
As the relationship that George had with the national team, after a brilliant debut with the Olympic.
the World Cup in Chile in '62 Italy had not gone forward because of the defeat with the hosts, also facilitated by his expulsion from the field.
Da quel momento (malgrado la vittoria nell´Europeo del ´68) l´azzurro era diventato una croce.
Poche le presenze, rispetto al merito.
Ma a lui bastava il suo Toro.

Adesso, poi, che era tornato vincente!
Ma il Fato se ne stava in agguato.
Un male improvviso, combattuto e sfidato fino all´ultimo, con riprese e cadute, se lo porta via ben prima dei 40 anni.
Il giorno dei funerali, la folla granata, in the courtyard of Philadelphia, the mournful cries like a Homeric hero, brave and unlucky last tackle the captain of the captains had to surrender.

TORO CLUB Giorgio Ferrini NICHELINO

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Grazie a tutti!

Thank you for participating in the second edition of denied rights, we hope that the exhibition has stirred up a bit 'consciences and has pushed us to be more active in the coming battles to defend human and civil rights.

best, and a special thanks to Acrobax Loa and the Mario Mieli Club for having hosted and supported the two editions.

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SOCRATE AL CONCORSO DI BELLEZZA

Socrates in the beauty contest

Armando Massarenti

Bello was not, and also just washed. Socrates had much to think about. Reflect, think, appunto. Ammaliava giovani e vecchi con i suoi ragionamenti e, soprattutto, dialogava. L’oracolo di Delfi gli aveva rivelato, col suo solito stile enigmatico, che proprio lui era il più sapiente degli uomini. Al momento gli era parso assai strano. Ma, poi, verificato, attraverso il dialogo, quanto poco sapevano di fatto coloro che ostentavano i più diversi saperi, si accorse che lui, rispetto a quelli, almeno sapeva di non sapere.

Un giorno, brutto e trasandato come si presentava di solito, fu sfidato a un concorso di bellezza dall’amico Critobulo. “Partecipo, d’accordo ( rispose ), ma dimmi: che cosa intendi per bellezza? Do you believe that beauty is found only in humans or in other things. " "Even in the horse, the ox, and in many inanimate objects (answered). A shield can be beautiful, and a sword, and an auction. " "Things are so different between them, how is it possible that they are all good?". "If they are well made with respect to uses for which we buy them or if they are naturally suited to what we need, things that are beautiful."

"Well, (then asks Socrates), you know why we need the eyes?". "To see." "If so my eyes are more beautiful than yours. " "Why?". "Your looking straight before them. My hand, as they also look projecting from the side. " "So the most beautiful eyes are those of the crab?". "Sure." "And what of the nose is more beautiful than mine or yours?" Said Critobulo. "The gods have given us to smell (meets Socrates). Your nostrils look towards the ground, my up and can thus accommodate the smells from everywhere. "

And so conversing, until Critobulo surrenders, the crazy disadvantage Calls are thinking of having the worst ratings. He missed the other hand is obviously Socrates. But this testimony of Xenophon, his great admirer, you'll see what it was ironic and witty. Self-mocking, above. Its was all a way to joke about his own ugliness, to the amusement of themselves and present. Not for a moment had taken seriously the idea of \u200b\u200bbeing really considered beautiful. He had simply adopted in a situation so frivolous, the most classic of its methods, the complex mechanism of irony that bears his name.

Socrates knows she is not beautiful. And he knows the definition of beauty data da Critobulo non porta molto lontano. Proprio per questo finge di prenderla massimamente sul serio, perché così, passo dopo passo, riesce a dimostrare artatamente il proprio vantaggio. Sembra uno degli stratagemmi che Aristotele e, molti secoli dopo Schopenhauer, descriveranno nel contesto dell’ eristica, l’arte di ottenere ragione anche quando si ha torto, incuranti dei più elementari principi di correttezza.

Ma il bello è che Socrate qui non sta affatto cercando di avere ragione. Non vuole certo vincere la gara.sta solo approfittando della situazione per divertirsi un po’ e, nello stesso tempo, fare un po’ good philosophy. He wants at least obvious that the winner will realize how far from grasping the true essence of beauty, which can not be defined solely in terms of convenience and utility, under penalty of having to consider a fine as Socrates. Which, incidentally, has always denied knowing anything about any subject he happened to discuss: the virtue, justice, beauty. It was his trademark. Like his ugliness, his humor and his intelligence.

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Libertà di movimento: WELCOME

Wednesday, April 28 last meeting with the new edition of "denied rights".

evening dedicated to freedom of movement and the right of asylum , con la proiezione del film WELCOME , pluripremiato nei festival di mezza Europa: a Bilal, un giovane rifugiato curdo giunto a Calais, non resta che attraversare la Manica per raggiungere l'agognata Inghilterra. Un dramma dell'immigrazione che racconta l'esperienza di migliaia di rifugiati attraverso uno stile asciutto e di forte impatto emotivo.

Dalle 20 in funzione bar e trattoria .
A seguire, alle 21, proiezione del film
WELCOME (di Philippe Lioret, Francia 2009)

INGRESSO GRATUITO

Saranno inoltre presenti i ragazzi di Amnesty International - gruppo 251 di Roma, per raccogliere firme a sostegno delle their petitions.

Labeled Diagram Of A Sailboat

Il Libano contro "Lebanon"

slammed by Lebanon 'Lebanon'

(Republic, 21/09/2009) A film

biased, politicized, biased: the Lebanese press and blog shoot zero on Lebanon, the Samuel Maoz film won the Golden Lion at the Venice Film Festival.

"That film shows only the views of Israel," writes the correspondent in Italy of Lebanese daily 'An-Nahar', close to the government majority in Lebanon. "Show operation of self-defense where the other does not exist, where the enemy is hidden away, treated as a 'terrorist'." For the Beirut daily, "The film, as we expected, yields to the temptation to turn the killers into victims or almost ...", says the newspaper.

Maoz, in the film, relives his experience as a young Israeli soldier during the first Lebanon War of 1982, an experience that changed his life and now has a film projected onto a strong, tough. In 'Lebanon' war is seen by the target of an Israeli tank in which four young soldiers are being held without being able to actually see the horrors and massacres around them.

The Lebanese daily 'Al-Mustaqbal' spoke of the film as an attempt to erase 40 years of "Israeli aggression": "The public in Italy has been plagued for sufferings of those four soldiers ... And not for the victims of war, "said the Lebanese newspaper, that" the film only serves to show the supposed humanity of the Zionist state, which started the war 'against his will and' distressed '. "Duro also the newspaper 'Al-Akhbar' close to the Hezbollah movement: "Most people feel that a film against the war and then criticizes the conflict initiated by the Jewish state and its army, but in reality is in no way critical," wrote 'Al -Akhbar '.

Even the Lebanese blog came a chorus of criticism for a film aimed at "humanizing Israeli soldiers and Lebanese and Palestinian victims."' Lebanon ', as happened with 'Waltz with Bashir' (always on the Israeli-Lebanese war) will not be shown in Lebanon because Beirut authorities prohibit the spread of Israeli products.


Press

"Set all within a tank except for the first and the last shot, lightning, 'Lebanon' and almost a continuation by other means of 'Waltz with Bashir', the Ari Folman's masterpiece that changed the history of the cinema of war and the animation. (...) At first you think the films of submarines than once, but a moment. And if leaving the room and easy to rationalize because at the end of all war films speak of horrors name, power conflicts, war crimes, 'Lebanon' manages to combine great strength with two runs. That 'human', accentuated by the claustrophobia of the fund. And the most proper of war, with atrocities and abuses against civilians that left more and more light shed on the tangle of Israeli-Lebanese war. Even if the film's most touching scene is when a tank crewman recalls an episode from his childhood mixing sex and death, the excitement of a first time and the day when he lost his father. And it does so using only words. " (Fabio Ferzetti, 'Il Messaggero', 08 September 2009)

" How strange, how unimaginable war la racconta Samuel Maoz, 47 anni di Tel Aviv, in 'Lebanon': al cinema non l'abbiamo mai vista così, neppure nel meraviglioso 'Valzer con Bashir', film di animazione onirico e poetico sull'episodio più orribile della stessa guerra, la strage di Shabra e Chatila (...) 'Lebanon' non ha una tesi politica, non è pro né contro Israele, vuole solo comunicare un'esperienza umana spaventosa, devastante per sempre." (Natalia Aspesi, 'la Repubblica', 08 settembre 2009)

"Soldati libanesi, terroristi, ma anche parecchi innocenti. I cineasti d'Israele (vedi 'Valzer con Bashir') non hanno paura a raccontare in cinema il lato sporco delle loro guerre. Io la vedo come un'espressione of freedom. But many, sitting next to me, just as an admission of guilt. " (Giorgio Carbone, 'Free', 08 September 2009)

" 'Lebanon' Samuel Maoz is not a masterpiece, but his message of peace can easily take on a jury too heterogeneous. (...) Filmed at all 'inside of the tank, marked by the deafening sounds of war and war machines, the film builds up the tension in parallel with the loss of contact with the outside world, making palpable the fear and the' anguish of those you find absolutely unprepared for war and death. 'Lebanon' could possibly trigger some more reflection on the conflicts in the Middle East and the script (del regista) ricorda molti altri film, da 'Uomini sul fondo' a 'Belva di guerra', ma il risultato e indubbiamente molto efficace e il suo messaggio pacifista va dritto al cuore dello spettatore." (Paolo Mereghetti, 'Corriere della Sera', 09 settembre 2009)

"'Lebanon' del debuttante israeliano Samuel Maoz. La cui aspra audacia consiste nel fatto che si svolge tutto all'interno di un carro armato, dove restano intrappolati quattro militari arruolati nella campagna dell'82 in Libano: la claustrofobia della situazione pare fatta apposta, nella sapiente architettura narrativa, per esasperare sino al diapason le nefandezze della guerra." ("Valerio Caprara, 'Il Mattino', September 9, 2009)

"The claustrophobic setting is a challenge, inform and impress, but it is invariably accompanied by evidence of a device is not tempered." (Silvio Danese, 'National Newspaper', 09 September 2009)

"The quarantasettenne director Samuel Maoz revives with 'Lebanon' (...) the dirty war that has experienced first-hand inside that tank. (. ..) The movie and the story likely than excited morning with the camera installed inside the tracked for an hour and a half and never moved outside. The only possible shots of the film are the first floors of the four Soldiers. videogame Or found the target in sight, camera movement enveloped by the annoying clang of the scrap metal, from mid-film forward even cracked lens after a rocket fired at the tank. A rigid and sobbing escape for the eye made up of gruesome and bloody detail, the only possible view and sets the horror of war. " (David Turrrini, 'Liberation', 09 September 2009)

" Same trauma, Maoz also like Ari Folman decides to recall 25 years after the nightmare of the war, when, twenty years old, killed for the first time. Instead of the cartoon, the director chooses a dreamlike vision, claustrophobic, introspective. And if 'Waltz with Bashir' claimed (unfortunately) a historical reconstruction, this begs the question. (...) Maoz move the crosshair inside your tank, the transfigured faces, dirty oil, lined with tears suffused with divine light. Acquitted for having disobeyed orders. Like this movie, "against the war," and the melodramatic aesthetic, unhappy about the state of the soldiers talking about mothers and teachers from the great tits, but Fuller and far. It remains an emotional cocktail that looks fine from where the Israeli censorship cordial "bad" and only a brute Christian Phalange (as in 'Waltz with Bashir'), which promises a prisoner in the hands of Syrian soldiers and frightening innocent cavargli 's eye with a spoon, cut off his penis and quartered, so they do not understand Arabic. We do because there are subtitles, but denied the Syrian, who vainly shouting his despair in the world. Samuel Maoz says he is still thinking about whether or not to add them in the final version. It will take another 25 years before you decide? " (Mariuccia Ciotti, 'Il Manifesto', 09 September 2009)

Prep H To Lose Inches Around The Waist

L'assurdità di ogni guerra

Wednesday April 21 evening dedicated to the absurdity of any war, with the vision "criticism" of the film LEBANON, Golden Lion Venice Film Festival last : the experience of four Israeli soldiers locked inside a tank during the invasion of southern Lebanon in 1982.
Since
an acclaimed film and at the same time criticized by many, the screening will be preceded and followed by discussions in order to contextualize the episode within the Israeli policy toward neighboring countries and the occupied Palestinian territories.

from 20 according to bar and restaurant.
Next, at 21, screening of the film
LEBANON (Samuel Maoz, Israel 2009)

FREE ENTRY

Also attending will be the guys Amnesty International - Group 251 of Rome, collect signatures in support of their petitions.


Excerpt from a press release of ISM- Italy, the group of Italian support Palestinian International Solidarity Movement (a movement committed to resisting the Israeli occupation using nonviolent methods of action), which is campaigning for Academic and Cultural Boycott of Israel:

"A few days the publication of the report Goldstone by the UN Human Rights Council, which documents violations of international law, war crimes and crimes against humanity committed by the Israeli army during the massacre in Gaza (from 27 December 2008 to January 18, 2009 there were over 1,400 dead, including hundreds children), was released in theaters Lebanon, to Samuel Maoz, Golden Lion in Venice.
The film has helped the ' Israel Film Fund, the national body for film, which continues the policy to show the world the human face and tortured in Israel: a state for 60 years illegally occupied territories Palestinians, discriminates against its citizens based on ethnicity, prevents the right to return to their land of Palestinians driven out ethnic cleansing that continues today, with the genocide in Gaza, targeted killings, illegal settlements, imprisonment, destruction and removal of economic resources and the Wall dell'aparheid, in all of Palestine.
Lebanon is not the first Israeli film that is compassionate, removes responsibility and, finally, carry out the massacres in Lebanon now in Gaza yesterday. Waltz with Bashir is another example. "

Gay Cruising Spots Miami Beach

Libera informazione contro tutte le mafie!

Wednesday, April 14 third round with rights denied in 2010 at the Laboratory Busy Autogestito Acrobax former greyhound track, in the towing tank 6 area Marconi / San Paolo.

evening dedicated to freedom of information and the fight against the Mafia , with the screening of the film Fortapasc : the story of journalist Mattino di Napoli practitioner Giancarlo Siani, killed by the mafia in 1985 to just 26 years, "guilty" to have brought media attention on the maneuvers of organized crime.

from 20 according to bar and restaurant.
Next, at 21, screening of the film
Fortapasc (by Marco Risi, Italy 2009)

FREE ENTRY

Also attending will be the guys Amnesty International - Group 251 Rome to collect signatures in support of their petitions.

"The ingredients for the umpteenth victim of a hagiography (forgotten) of the Camorra were all there. There was the personal story of Giancarlo Siani, there were the eighties, those of the bribe-takers and wheeler, procurement and corruption, unnecessary expenses and inflated bureaucracy, the murders of General Dalla Chiesa, was deaf to the ideas of a country Siani, who wrote (and work) for a ' Italy best, there was the inevitable final sacrifice. Marco Risi, but did not make another film about the Camorra, focusing exclusively on the steps of the approach are first an understanding of themselves and of political struggle, then a literary strategy and provocative. The Camorra is in every act of the opposing party are, in all indifferent silence, in the grotesque of the police investigation, in the "leniency" of the judiciary, the absurd ritual of "guappi" merciless and armed, who intend to corruption and violence as a basic rule of social harmony.
[...]
By the linearity of a cinema that has no thesis to prove, but a burning urge to tell, Fortapàsc puts in place a political class that seeks its own self-preservation, an uncivil society seeking the entitlement to be uncivilized and journalism (clerical) that continues to ignore its responsibility in the deterioration of social, ethical, linguistic and cultural the country. "
(from www.mymovies.it )

What Do You Mean Bulky Ovaries

Cinema glbt a Roma

Given the success of the last film screened audience, "Milk," and receive signals to all film enthusiasts of the brand new GLBT program series organized by Intercultural Buzz:

"Rainbow Cine - Film unpublished gay-lesbian from the world subtitled in Italian "
every Friday in April and May 2010 to 21 at the
GABI INTERNATIONAL LIBRARY
via Gabi, 30 abc (metro St. John), Rome

PROGRAM :
- April 9, 2010: "Oxygono (Blackmail Boy)" (Greece 2003, 100 ')
- April 23, 2010: "The island of Lesbos [Isle of Lesbos] (USA 1997, 98 ')
- April 30, 2010: "The Reception" (USA 2005, 80')
- May 7, 2010: "Amnesia: The James Brighton Enigma" (Canada 2005, 90 ')
- May 14, 2010 "Itty Bitty Titty Committee" (USA 2007, 85 ')
- May 21, 2010: "Shelter" (USA 2007, 97')
- May 28, 2010: "Coming Out" (East Germany 1989, 113 ')

Before each film will be screened some videos and short films subtitled in Italian and published in Italy.

All info on Blog BuzzIntercultura , where all the videos (except film) can be downloaded.

We also, on Monday evening, the show "Another gay movie " at the Mario Mieli Homosexual Cultural Circle.

Can You Get Herpes On The Scalp?

Gay liberation

Wednesday, April 7 second meeting with the new edition of "denied rights" at the Laboratory Busy Autogestito Acrobax former greyhound track, in the towing tank 6, the area Marconi / San Paolo.

evening dedicated to the fight against discrimination based on sexual orientation and gender identity , with the projection del film MILK, vincitore di due premi Oscar: la storia di Harvey Milk , il primo consigliere comunale apertamente gay di San Francisco, nonché uno dei maggiori rappresentanti del movimento di liberazione omosessuale.

Dalle 20 e per tutta la serata in funzione bar e trattoria .
A seguire, alle 21 , proiezione del film
MILK (di Gus Van Sant, USA 2008)

INGRESSO GRATUITO

Saranno inoltre presenti i ragazzi di Amnesty International - gruppo 251 di Roma, per raccogliere firme a sostegno delle loro petizioni.

Wards Population Genetics Evolution

Seconda edizione: si riparte dall'Acrobax!

Ogni mercoledì dal 31 marzo to April 28, c / o Loa Acrobax

Mexico City, San Francisco, Naples, Beirut, Calais: The five stages of the new edition of denied rights, the social film festival for the second consecutive year arrives in Sao Paulo to promote a culture of differences .

After the success of last spring at the Mario Mieli Homosexual Cultural Circle, this time the meetings take place every Wednesday from March 31 to April 28 in the spaces of Loa Acrobax at the 'former dog track of the capital, because of the towing tank 6, a short distance from metro B "Basilica San Paolo" .

From 20.00 depending restaurant and wine bar for an aperitif, followed at 21 is scheduled screening of the film. Admission is free.
At each meeting will be attended by boys Group 251 of Amnesty International to collect signatures for their petitions against several cases of denial of human rights worldwide.

Since 2002, the Laboratory Busy Autogestito Acrobax returned to the city an abandoned space saving him from speculation and making it a place of crossing cultural and aggregation, in constant struggle against the social fragmentation and isolation. The former dog track is part of an active community that wants to transform the present.

More:
http://dirittinegati2010.blogspot.com
dirittinegati@live.it
www.acrobax.org

***
Program:

1. Obsession security
Wednesday, March 31, 2010
The area (of Rodrigo Plá, Mexico 2007)

2. fight against discrimination based on sexual orientation
Wednesday, April 7, 2010
Milk (Gus Van Sant, USA 2008)

3. Freedom of information and anti-mafia
Wednesday, April 14
Fortapàsc (by Marco Risi, Italy, 2009)

4. The absurdity of war
Wednesday, April 21, 2010
Lebanon (Samuel Maoz, Israel, 2009)

5. Freedom of movement and asylum
Wednesday, April 28, 2010
Welcome (Lioret Philippe, France, 2009)

Burnt Thumb With Lighter

Marco Revelli: "sinistra e destra", l'identità smarrita.

In the alternative school for bright, Turin (www.scuolaperalternativa.it), Paul Ginsborg presented February 18, this book Revelli, questioning along with the audience the author.

Today it seems lost the distinction between these two positions, describing the main policy in the modern world, since 1789: equality or hierarchy, autonomy and heteronomy, rationality or irrationality, horizontal or vertical. Today the so-called radical left does not see more of these alternatives, and the institutional left does not seem to want to seize them. You lose the traditional categories of left space and time.

space of Parliament, winning the nineteenth century, it is emptied: Paolo Cacciari calls "humiliating" his recent parliamentary experience, a pre-established mechanism where the individual has only to press the button to vote. The space of the parties has become perverse: they withdraw from society, and that withdraws from the parties. Even the four secretaries in the Rainbow Left alone decide the nominations.

The linear time and progressive in the design of the Left is in full compliance at the time acceleratissimo, compressed, and filled thus become unavailable for the policy: no time! Thus, lack of political actors and solutions. In the Introduction to the book, Revelli indicates some "meta-values" of the political or constitutional principles, to reconstruct the left, and indeed the same policy that has been lacking.

But, on the left - Ginsborg concludes - is a serious problem behaviors: personal quarrels, and ambitions of individualism, narcissism galore, there is no culture of unity. Many attempts fail because of these evils. Gandhi has much to teach to the left. The churches should do more on this moral level.

Revelli avverte che il suo libro è impegnativo: è un compendio di 25 anni di lavoro, in buona parte entro il seminario “Etica e politica” che Bobbio guidava nel Centro Gobetti. Registra un fallimento, lo smarrimento dell’identità di sinistra. Questa polarità destra-sinistra dà ordine alla politica, come il denaro, strumento di scambio, lo dà all’economia. Siamo caduti in un contesto non più politico. Quelle due identità sono relative, spaziali, non sostantive: dipende da chi si colloca a destra o a sinistra dell’altro.

Il libretto di Bobbio, Destra e sinistra (più edizioni dal 1994, 300.000 copie, tradotto in 19 lingue), contro la delegittimazione di questa distinzione, poneva come criterio il principio di uguaglianza: chi sottolinea ciò che accomuna è di sinistra, chi evidenzia ciò che differenzia è di destra. Dopo la metà degli anni ’90 cambia il dibattito: anche da sinistra si nega quella distinzione.

Soprattutto cade in dubbio il tempo direzionale, che era costitutivo della sinistra, cioè la storia come movimento. Alla fine del 900 il tempo ritorna ciclico, ripetitivo.

Anche la crisi dello spazio liquefa la differenza destra-sinistra. Lo spazio di questa differenza era lo stato-nazione, nei suoi confini territoriali sure, it was public space, produced by public transport, where public authorities overrule the powers private space where all points are under the same law. This space was "represented" in the parliamentary area, which is precisely defined left and right, stability and movement.

The new space of globalization is produced by private means, which are mass media, transmission flows (finance, drugs, information, goods, ...). This space has no boundaries, everything in it overlaps; communications at the speed of light bring to every point in space the different sources of power.

This is the crisis of politics, not only of left-right distinction. It was the left, in the French Revolution, which created the political space: the first was all right, hierarchy. Today the left mimics this right, the most of the project, the scenery more than the content. It's the end of the policy, falls the modern idea of \u200b\u200bpolitics.

Revelli, however, indicates four meta-values \u200b\u200bto reconstruct the left and the political

1) the choice between violence and nonviolence; establish the taboo of violence, which today means the end of humanity;

2) the principle of inclusion against exclusion principle (Carl Scmitt that underlying the policy in the category of friend-enemy), that the reciprocity , the point of view (the Man Planetarium Ernesto Balducci);

3) the principle of prudence, or liability (Hans Jonas, "Act so that the effects of your action are compatible with the permanence of an authentically human life on earth "), against the principle of immediate effectiveness, decisions, productivity

4) the sense of limit against the desire for power.

These values \u200b\u200bare left, but should be shared, in order to counteract the political differences, no overall impairment.

*

The two speakers then responded to various interventions.

Ginsborg - What is left of personal behavior in the important and difficult terrain. The left door is self-defeating when partisan interests, if not cheap. Stuart Mill asked the Citizens: humility, skepticism, imagination. It should, yes, generosity, but it is not only moral issue: we need a theory of political behavior on the left.

left in violence was not only conflict between fair and unfair means the end, but also free and plentiful, and justified, in the old Left: think of the forced collectivization of the land, the Stalinist purges. This was the old Left in 900.

Revelli - In response to an intervention, citing Bobbio (note 1), suggests a difference between right and left not only on the position in the political area, but anthropological, says: I think so, the distinction is deep in the history of our species in terms of symbolic value and we have different instinctive reactions to the scandal of inequality in the face, in front of the Shipwrecks of immigrants in the Strait of Otranto, but the problem is not this, is whether those who suffer the scandal comes together to change things, if you do a political entity or not.

Today the problem is not that a majority of the left piece fits in with the right, but is left empty, the lack of players left in the world.

Who proposes the addition of other alternatives (competition-cooperation; speed-slow) to those meta-values, Revelli responds slowly bringing back the sense of limits and prudence, reciprocity and cooperation. The art of politics is the coexistence of the different, is not putting together similar and dissimilar out, so the nation-state must give way to Man Planetarium.

to my observation that violence is contrary to the left, when it pursues good ends with unfair means, and to the right consistency, when kept inequalities (structural violence) through violent means, Revelli says that violence unfortunately left was heard and theorized as a factor of change, acceleration of time, is rationality as a feature of the left, which should lead to overcome violence.

Faced with the current crisis of political resistance Revelli proposes a cultural reason together, in public places, cultivate the 'sweet passions "more interest.

Peyretti Henry, February 19, 2008

---------------------------- ----------------------

Note 1 - "The difference [between left and right] is among those who experience a sense of suffering to tackle inequalities and those who do not view the evidence and, essentially, on the contrary, they produce well-being and therefore should be supported. In this contrast, see the core of what is left and what is right " (Norberto Bobbio, in N. Bobbio, G. Bosetti, G. Vattimo, The Left in the era of karaoke, I Reset books, Donzelli, 1994, p. 51). In the same book, p. 47, Bobbio concludes his speech thus: "I'm tempted to say that the distinction goes beyond mere politics, is an almost anthropological."

Source: Peacelink.it http://www.peacelink.it/storia/a/25459.html

Prosumer Camcorder Of 2010

La crisi europea e il problema dei diritti

Fabrizio Sciacca *

The results of the European elections of 2009 have revealed two things: a record low turnout showed the most skeptical of the EU policy, the general statement of the center-right parties and national and regional (from the British National Party Partija voor de Vrijheid in the Netherlands, the Northern League in Italy) has made clear the need to give priority to urgent needs of the European defense as a defense of Europe. The disaffection with the much celebrated European citizenship and the general collapse of the left (from France, Germany, United Kingdom, Spain, Italy) attest to the fact that the rights of Europeans should guarantee more rights in Europe, and more safely instead of with greater freedom.

The rights issue in Europe today means more than ever the problem of guaranteeing the rights of Europeans. As has been pointed out, "meet the demands of global justice in particular resistance members of affluent societies [affluent societies], because they seem to these threats to their life forms and their ways of life. If the resistance in these instances was motivated only by self-interest, this would not present any moral or philosophical puzzle, despite its obvious practical significance, politically. In fact, however, that resistance is often translated in terms of regulatory and defense in the name of moral ideas family. For example, it is argued that we have special responsibilities towards members of our families, communities, and society and that these responsibilities are both heavier and more extensive of our responsibility towards other people. Similarly, the argument continues, is not only possible but obligatory for us to do the interests of our associates - the people with whom they have a significant interpersonal - that is the priority over the interests of non-sister [...] may be granted, of course, that the priority request is not unlimited and that the interests of non-affiliates, may not be entirely dismissed. Within certain broad limits, however, we must give priority to the interests of our associates when they decide how to allocate time, energy and resources " 1. Rights crisis in Europe mainly concerns the conflict between the sense of belonging to an identity and sense of belonging to an institution. Il conflitto è stato probabilmente generato, e irrobustito, da un atteggiamento dell’Unione insufficiente o miope rispetto all’obiettivo di creare una simmetria, o una equivalenza, tra il senso di appartenenza identitaria e il senso di appartenenza istituzionale. Ciò che si è verificato è la diffusione di una crisi dell’opinione pubblica europea, che sorge e si manifesta in forme comunitarie distinte, ma convergenti nell’esprimere un rifiuto deciso di un sistema che non funziona. È un comunitarismo che può essere silenzioso, astensionista, persino qualunquista, o che porta all’espressione di un consenso mirante a strategie di sicurezza dei consociati, ovvero dei cittadini europei, più che alla rights of all residents. It is certainly the result of a historical process from product choices too demanding or too over the tools and resources to be allocated. It is perhaps the beginning of a new era of crisis, but want to avoid the loss of the sense of having a culture, as it is only through culture that the reality can be truly meaningful hearing. The demand that emerges brutal, clearly visible even without being told, they do not want to lose my culture: a set of skills and scientific knowledge characterizing the semantic grammar of individuals linked to their traditions and their forms of life. Paradoxically but understandably, the rights now claim that the institutional crisis in the EU are not universal rights. They are not human rights, but something as fundamental rights of Europeans. Voters have realized that the Union's policy has failed by focusing on citizenship as the requirement of safeguarding the European identity. The formal citizenship does not solve the problem of cultural conflicts.

What is the talk of pluralism in this case? Pluralism is only possible as the coexistence of mutual value in a given context. The unavoidable problem is that culturally related tend to coexist, not culturally related tend to avoid. This explains for example la sopravvivenza culturale di costumi irriducibilmente fondamentalisti da parte di membri di comunità islamiche nel Regno Unito. Cittadini britannici a tutti gli effetti, con un lavoro rispettabile (c’è un noto caso che riguardava alcuni medici, ad esempio), perfettamente integrati nella società, parlanti la lingua locale, nati nel luogo in cui vivono: eppure così saldamente legati a ideologie e valori non europei da coltivare valori anti-europei, per volere, in nome di quei valori, combattere (per distruggere) i capisaldi della cultura del territorio in cui sono nati, ma di cui essi non sono figli. Questo tipo di anti-cultura è l’opposto del senso della tolleranza liberale e del rispetto del pluralismo culturale, e crea di certo un senso di paralisi nella società britannica, la cui governance ha più volte preferito mettere a tacere il problema e non criticare le dottrine dei c.d. minority rights per paura di passare per ipocrita: con la conseguenza di alimentare da un lato una grievance culture, una cultura del risentimento, dall’altro un bisogno di sicurezza che spiega il dilagare dei consensi espressi a Nick Griffin. Senza dubbio, le società liberali stanno pagando l’effetto di aver accordato una sorta di acquiescenza, mascherata da tolleranza, nei confronti di ipotetici minority rights. Ciò ha prodotto una distorta dottrina capace di generare un’inversione morale in cui coloro che hanno generato e fomentato l’odio ingiusto sono stati sostanzialmente scusati solo in base al fatto di appartenere a un sedicente victim group, di contro a una maggioranza che invece è stata messa in guardia dal reagire perché ritenuta oppressione della parte aggressiva della società.

Ciò è parte delle minacce che hanno determinato quell’insicurezza sociale che ha fatto vacillare le basi del senso della tradizione e dell’autenticità degli europei. In Olanda è lo stesso: un ventiseienne marocchino-olandese uccide Theo van Gogh come fosse un animale sacrificale. Lancia sul suo petto, piantandolo come un pugnale, un biglietto di minacce dirette a Ayaan Hirsi Ali, l’attrice somala protagonista del cortometraggio Submission del regista olandese. L’imam di Tilburg non stringe la mano a Rita Verdonk, il ministro per l’integrazione delle minoranze: per lui è una donna straniera, e questo è sufficiente per non avvicinarla. La reazione del voto europeo è la risposta anche contro questo tipo di intolleranza interna da parte di quei non pochi non europei che vivono in Europa e che non vogliono cambiare la fisionomia della società europea trasformandola, ma distruggendola. Ed è anche la reazione contro l’incuria di quelle istituzioni pubbliche che hanno permesso che molti quartieri di città europee diventassero ghetti parabolici collegati con il Medio Oriente, con il Pakistan o con il Marocco. La crisi del presente attesta forse la crisi della stessa possibilità della politica. L’approdo exaggerated forms of populism in response to the violent sense of insecurity that threatens the Europeans also attest that the multicultural dream is over. He created an illusion, and has turned into a nightmare. Cultural pluralism is the only option that remains for Europeans to cling to the liberal culture of rights, but it is probably the son of another illusion: as a product of the Enlightenment, it is part of the Western liberal tradition, the moral of European law. It shares the venerable Kantian idea that the ideas are universally knowable through reason: we have inferred from this idea that our rights, being products of human reason, are at the bottom of something universal, and therefore extensible. So from this we inferred the idea that Western values \u200b\u200bare universalization. That this assumption is highly questionable should be more clear than ever now, if you want to accept the idea that the culture of rights, as part of the European gene pool, is not something that others are willing to share, and that others are willing to extrude from the cities of the continent. Cultures are physiologically self-resistant, and in competition with other trying to preserve itself, to survive, to endure and to survive trying to establish itself, and only if forced to give up or are willing to negotiate. Biologists and geneticists know that in primates superiori, esseri umani compresi, culturalmente prevale la trasmissione, non l’assimilazione; il problema è quindi che non sempre accade che il semplice fatto della promiscuità di più culture (ad esempio, culture locali e culture immigrate) in un certo territorio sia di per sé garanzia di mantenimento delle identità culturali. Il pluralismo che fonda la tolleranza, persino questa idea, è un’idea non universale; ci sono altre – molte altre – concezioni del mondo che non accettano nemmeno l’idea della semplice coesistenza, poiché non ritengono giusto condividere la struttura filosofica della simmetria su cui si fonda il concetto di tolleranza. Inevitabilmente contingente a questo concetto è an instrumental element to the very possibility of this practice civil reciprocity as a means of negotiating with the principle of tolerance. Under certain circumstances, therefore, the principle of tolerance is no longer strictly apply successfully and enters into crisis, especially when public institutions fail to find a viable alternative. The problem is the intransigence of an instrument of the Enlightenment, because on the one hand says that liberal democracy should be critically available on the other hand argues that the only thing non-negotiable is the use of violence. It is clear that the crisis is spreading when the non-negotiable values \u200b\u200bof non-violent conflict with the non- negoziabilità di valori fatti valere con la violenza. L’illuminismo liberaldemocratico entra completamente in crisi di fronte a ciò; e questo dilemma in decidibile provoca un collasso istituzionale. L’antieuropeismo di molti europei non è contro l’identità europea e nemmeno contro i diritti di molti individui, cittadini e residenti, che vivono in Europa.

* Questo lavoro riprende alcune idee che saranno pubblicate in uno scritto più ampio contenuto in F. Sciacca (a cura di), La dimensione istituzionale europea, Firenze 2009.

¹ S. Scheffler, Boundaries and allegiances: Problems of Justice and Responsibility in Liberal Thought, Oxford University Press, Oxford 2001, p. 82.

From: SIFP - Italian Society of Political Philosophy "- http://www.sifp.it/articoli-e-libri-articles-and-books/ European-la-crisis-and-the-problem-of-rights