Prosumer Hd Camcorders

Maria Zambrano

Vent’anni fa, il 6 febbraio del 1991, moriva a Madrid Maria Zambrano, figura singolare del pensiero filosofico europeo. Molto legata alla tradizione della sua Spagna, dalla quale tuttavia, in anni franchisti, si mantenne lontana (in esilio per 40 anni, per quasi metà della sua vita!), e contemporaneamente aperta a un sapere distante dalla soluzione ben “recitata” e dall’esaltazione of reason.

These features made her one of the items that can be considered "the other twentieth century, the twentieth century that gave way to a sort of philosophy" real , "" practice, "sometimes even" involuntary "(meaning not specifically sought but lived with absolute passion), that went up in search of a 'real soul," most times secret, post beyond the "common" way of thinking. A century from a recognizable figure emotional e non di contenuti, da ciò che “non si vedeva” più che da ciò che era visibile a tutti; il quieto pessimismo, per esempio, l’amara ironia, la coscienza del fallimento/superamento del passato “filosofare”, la consapevolezza di una più appropriata (e moderna) forma asistematica del pensare (con nuovi orizzonti e sentieri diversificati alla maniera di Heidegger o di Ernst Jünger); l’idea nietzschena di un esistenza mai pienamente vissuta, la consapevolezza infine che l’accoppiata umanismo e sacralità fosse, date le terribili esperienze del “secolo breve” e la crisi del pensiero contemporaneo, quasi del tutto inscindibile .

Another twentieth century that they belong to, for example, Simone Weil, whose philosophy during his short life became life tout court or Italian intellectuals that Zambrano attended during his long wanderings; intellectuals Elémire Zolla and Cristina Campo (Field between Zambrano and there is a correspondence - Cristina Campo, If you were here. Letters to Maria Zambrano, 1961-75 - edited by Mary Pertile and published by Archinto) or intellectuals like Albert Camus, J. Paul Sartre and Emile Cioran that Zambrano met in Paris, or even our Carlo Emilio Gadda, Helen Cross and Alberto Moravia, from 1953 to the philosopher born in 1904 in Velez-Malaga met in Rome.

That Zambrano is a century of experience, human, political, professional, burdens, and how, on the shoulders of a "simple" female person. Moreover, a scholar whose thinking denies the abstract reasoning of those categories, which, for one, prefers the "masters" or "guide" to the cold rooms where you learn this or that discipline, that, finally, juggles in a who would willingly do without the intelligence uncomfortable, especially if female ...

First, therefore, there is the question of her being a woman and a scholar-in- philosophy at the same time. Nowadays (and West), sexism has lost his way through his worst corollaries, but in the twenties and thirties, in parts of the world in which it was "attentive" to the division of roles, it was assumed that a "lady "could pursue a career as little feminine. But Zambrano also knew how to make his "case" and quello di molte donne escluse da una carriera riservata agli uomini, un capitolo importante del proprio pensiero. Legò, per esempio, in un fermo abbraccio l’impresa «misericordiosa» di portare l’amore fra gli uomini – un amore del quale, secondo lei, non si assaporava la vera forza rivoluzionaria – all’emancipazione della donna; una donna portatrice di un modo diverso di concepire la relazione fra i sessi. E coerentemente alle premesse, sull’effettiva “diversità” (sul “prodigio della diversità”) pensò di costruire il nuovo rapporto uomo-donna; un rapporto nel quale la donna costituiva l’esatto opposto dell’uomo e non – come certo femminismo trionfante molti anni dopo – la sua pallida o “arrabbiata” imitazione .

  Allieva di Ortega y Gasset e di Xavier Zubiri, interprete fedele di Miguel de Unamuno e del poeta Antonio Machado, molto amico del padre, la Zambrano divenne assistente della cattedra di Metafisica dal 1931 al ’36. Appena il tempo di abituarsi a un ruolo che per le “ragioni del tempo” non poteva essere suo e fu costretta a vivere la terribile esperienza della guerra civile (Maria e il marito, lo storico Alfonso Rodriguez Aldave, erano repubblicani). Nel 1939 parte per l’esilio: Europa America, Mexico and Cuba, this is being done in university courses and conferences. Only 27 years later thanks to an article by JL Aranguren ( dreams Maria Zambrano), Spain is again even begins to talk about her. But the full recognition for his work as a modern thinker, you have only in the eighties. In '84, the scholar returns home, born in '87 the foundation that carries his name and the following year, the first woman ever, she was awarded the "Miguel de Cervantes." Among these "episodes" that surround a life not happy here and there, but full of satisfaction, he puts his thinking halfway between philosophical thought and poetry with common sense. Between logic and pure intuition, between the "mind" and "womb." Between a philosophy that makes life "as places for the thinkers at the turn of the nineteenth and twentieth century and a philosophy that finds reasons for hope in the" reasons of the heart "(see St. Augustine) and the practice of confession, able to restore unity to the now century-old rift between the heart and "brain" .

There are areas of human action and the "life" is completely hidden, silent, and at times impossible da esprimere, così scrive e testimonia anche col proprio vissuto Maria Zambrano. La sua ricerca filosofica è quella della pienezza della vita. Prima di ogni cosa, in scia alla grande tradizione dell’Occidente, come vita dell’“anima” (vita interiore, ovviamente), poi anche come vita di un corpo che brilla ugualmente di una propria trascendenza, poi infine e conseguentemente come libera apertura alle altre discipline: la mistica per esempio e la poesia («E tutti questi mondi», scrive «prima ancora che di leggi, di ragioni o di altre cose pratiche, hanno bisogno della poesia…»). Ma pienezza di vita significa soprattutto “scelta”, o meglio scelta del modo di vita e scelta del punto of view (a view that is capable of perceiving everything that is traditionally left out of the so-called "be"). For this reason, Zambrano gave up the appendices of contemporary objective thinking (in science) claiming the freedom not to "make the world" an object of study, for the express purpose of reducing it - and with it reduce the "life" - at a bargain of cold reason, but only to observe it with sharp realism. For this reason, Zambrano has "given up" many thinkers as the "domain" of the rational world, choosing instead to appreciate it in all its diversity "constitutional." And why, finally, the scholar has given up the easy categories (as well as to common areas), the current moral to marry the fullness of an unexpected become .

The "choice" of a "rational domain" of the world that, according to Zambrano, addresses the question of the domination of technology are the cause of absolutist thinking assolutizzante and, as we well know. A thinking enemy not only of democracy but also of the sacred reality of that world that precedes rational which Zambrano has sought to force the cages. Remember it today, then, means to reiterate that the twentieth century - century of complexity - was also the century of those who "brandished" the weapon of poetry and spirit as a sign of struggle for a return to the love of philosophy "know" .

Saoirse Ronan Height 2010

Evola and American civilization

During life, Julius Evola has paid particular attention to what was happening across the Atlantic, and essentially for three reasons: the first concerned the aversion to civilization money and the capitalist consumer society and the entertainment and approval, the typical American mentality, and the second concerned the political history of our country (in especially: Atlantic Pact-Atlantic Pact no) and the third (considered at times, a few steps this side of the negative), concerned the doctrines and cultural trends of the West and therefore what happened in the controversial intellectual sphere, all 'inside of the "modern world" .

In the first case evoliana aversion to the "American civilization" was quite clearly in the second, the need for allies (in politics) advised the philosopher Sicilian roots to take a cautious attitude (and therefore say "yes" influence American policy in Italy) but also in the third case, the positions evoliane remained blurred, because the philosophy takes into account the cultural phenomena from the "new world" and analyze them from the 'inside' the best of its "possibility" .

What is the overall result in terms of "weight" of intellectual criticism? Hard to say (like most of the "things evoliane). For some, however, and if you want to listen to scholars who have "reciprocated" interest for the phenomena evolved stars-and-stripes, it was not absolutely positive .

Richard Drake, for example, a professor at the University of Montana, in response to two specific questions on the relationship between Evola and the United States (Mark Iacona, The Master of Tradition , Upstream, 2008), made some critical comments about anti-Americanism evolved. "In some ways the analysis evoliana the United States was just and penetrating ... but it is not everything," Drake says, because "Evola did not understand anything about the sources of power American, not only in production capacity in the country, but also of its religious traditions, which he judged, of course, decision-making systems as little more than absurd. In Democracy in America, Alexis De Tocqueville pointed out these traditions as the true source of the high level of confidence in the country itself and its mission in the world. The idea of \u200b\u200bTocqueville remains valid today, even and especially when these traditions are stained ... But Evola saw nothing of the arguments of Tocqueville deep. In his tendency to judge the U.S. as a country historically invalid, Evola lost contact with realism that is almost always lit up his writing culture. " Within di queste affermazioni abbastanza nette, tanta “sostanza” su cui riflettere. Naturalmente .

  Punto di partenza (perché no?), proprio un recentissimo volume sull’“antiamericanismo” di Julius Evola. La fondazione “Julius Evola”, guidata da Gianfranco de Turris, ha infatti ripubblicato a cura di Alberto Lombardo una raccolta di articoli del “maestro della Tradizione”, originariamente pubblicati nel lungo intervallo di tempo 1930-1968 e parzialmente proposti già nel 1983 col titolo (confermato) di “Civiltà americana” (Book evolved nr. 45, 2010 Upstream, pp.86, 10 € ). Lombardo recalls how in his introductory essay ("The bite was closed"), these articles that "relate mainly to the development of the North American costume in the years after World War II." Materials essential for understanding the relationship (very mild) between thought and evolved, in fact, the civilization of "American" .

Among the fourteen articles presented, we choose a (paradigm) of criticism of the materialistic mentality ( "Freedom from want" and humanity bovine - 1953). Mentality that the mechanization of American society and the liberation of man from the need of the work material, will lead sooner or later to build a happy society. The thought was "typical" of the Fifties, of course, and it is equally obvious that the criticisms evoliane, printing "classic" appear, as here, entirely justified. But the controversial article, or maybe cutting the knowledge or reason "intellectuals" of the author of Revolt against the modern world, do not allow the philosopher to penetrate (right now), the "solutions" going against the civilization of the future ", mentioned with the right amount of irony. Both from the cote is conservative than liberal .

At this point, however, go over quickly, the essay evolved Youth, the beats and the anarchists of the right (originally published in the late sixties on Julius Evola, The Arc and club, and recently republished in Richard Paradise - by - apolitical written guidelines existential , Upstream, 2004), to try to understand the relationship between the developed and the theme of rebellion against the practices of the last half century. The starting point of the protest (we talk about the protest beat, of course) is fully shared by Evola, who, however, considers the practice of the beat as an instinctive reaction to a bad "real" (but remember that Nietzsche was based on the value of instinct ), the "practical" beat - those of the danger of living - are then placed side by side with those of "left-hand path", which Evola wrote in Metaphysics of sex, but with a deficit of positive side (the pressure towards the "sacred" Evola speaks only partially coincide with the practices Zen) .

"evolved" and beats are now being considered as two parallel streets, or rather two paths cross but they seem to lead to different destinations. The roads between evoliani and beats are common, as might be common on the streets of ten to one hundred-thousand rebels "post-Nietzschean." Put simply, we could say that the relationship Evola beat-generation (of course we speak of its greatest exponents) is thus very similar to the relationship between Evola and Nietzsche, a "bond" that is played here all the reasoned rejection of well-being and optimism, on instances of freedom (ie libertarian) or, to use language that gives a nod to oriental practices of "liberation" .

This is also what he means when Lombardo is, objectively, was also to deepen the relationship between Evola and the new demands of the rebels to globalization. "The idea of \u200b\u200ba" Evola no global "is in itself correct," gloss Lombardo, once again the problem is to identify the "soldiers" del pensiero e della prassi no-global. Ma quelli veri, però… Difficile che fra questi possano rientrare i figli di notai o prefetti o categorie non proprio “svantaggiate” colte da pulsioni “democratiche” legate all’acne giovanile. Né fra i no-global rientrano «personaggi di vario tipo che nei fine settimana, smessi gli abiti borghesi, si danno agli espropri proletari di Dvd o di pranzi a base di crostacei», scrive ancora Lombardo .

Escluso, ovviamente, il ricorso alla violenza, la questione si gioca e si giocherà dunque sul rapporto effettivo fra libertà (tutte le libertà) e rispetto verso i popoli e le minoranze. E qui l’America non è né peggiore né migliore di tante altre “realtà politiche” (forse, attualmente, solo più forte…). La demagogia è bene stia fuori dalla porta. Naturalmente .