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margins

republish a text released in 2003 and then dated references in the news, a little 'alone the rest. I hope.

It 's always harder to say something about the world or to himself. Because the world is not there, motionless, waiting for me, it moves. It is no longer a written text which only has a need for interpretation and language to tell the tale. But it is a fluid text in which I am immersed. I have a nice click here and there, the world appears to me as a space in which to discern truth from falsehood, but as scenarios in which constantly changing variables so the universe of issuers, the things that send signals simultaneously, but also, unexpectedly, one of the receivers, our heads are out of form, built on the axis of a sequential scan and criticism. The signs are transmitted in real time with a duration of exposure less than that required for the social brain decodeficarli consciously. There is a profound asymmetry between the flow of signals coming from the "world " and our cognitive ability to receive and organize them. Those arriving by direct or simulation, but instantaneous.

The war is not the war, the left is right, the innocent and guilty, pleasure is pain , and so on. All binary oppositions (true / false, real / unreal, rational / irrational, etc.) that had governed our mental world for centuries, mask, blend, overlap. At a rate much higher than our cognitive power. It takes a lot of energy to match the size of the world, to " format, and is often what the effort is nothing more than consuming . Lived with unhappiness by trying to adapt the collective mind, as it suffers a mental illness and an epidemic with no escape. From here, the congestion of communication, generating panic, depression, overload, anesthesia. All disorders of social cognition that are in the news in newspapers, in the most different and more desperate.

The "healing " seems to pass even through immersion total in the images from the world and the world are produced, no longer regarded as a guideline, but as the place of desire, of life. The death of Lady Diana taught us. The narrative of emotions, such as goods, they have no boundaries. Crying in London, in Tirana, or Saigon, the death of a British princess is not a fragment of a paradoxical existence. Globalisation is inside of desire and emotion, through conscience and deserts. Is the force that makes dreams mystical our society. Driving the boats across the seas and organizes the expectations of billions of human beings, in double-breasted blue or barefoot, does the same.

What seemed a mere display of images of figures in movement from one screen to another, it is not the representation of the world, but its production. The images are not painting the world from which to taste, look away, but the world is available, the floor area. The images are the world, put in place. And in this very constitution " real " determine the expected spread fear and psychosis, stimulate euphoria, which then fall under the law of supply and demand. No need to be an expert in international finance for understanding the nature once again, mystic and visionary of the evolution of stock exchange, monetary and economic crisis, and the inevitable " adjustments " economic , political and social changes that international organizations, governments, banks, political parties, media, and are proposing doing. The universe of signs that a superficial reading, is given as immaterial, purely abstract mental delirium of figures, are always converts to a hard consistency, opaque, materialissima, against which the lives are to beat. Whether the child's Thai to upper to 10 hours per day or the young and the young European eternal surplus labor available accessories and insignificant in the space of democracy. Even if you're the president of the United States you may find that loyalty to the dogma male "sperm is mine and I manage it " the universe is whisked electronic havoc on you and you making bizarre anywhere any ethical bodies.

With an order of reality as fluid, unstable, unreliable, it is easy to find another way of "healing." That 's I or of' origin.

The dream that would reconstitute itself through a primordial and foundational reorganization and unification peaceful purposes. A safe haven in which to stop for breath: The "real" reality and soothing compared to the "outside", moody and disturbing. A large arsenal of laws and guardians ego is made available to look for a pretext " in themselves."

Dietary regulations and hygienistic, ascetic psycho-physical, cosmetic soul, spiritual therapies, sexual panaceas, mental catechisms, for everyone, for all bags. Liturgies and rituals that define officiants, behavior, desire and expectations. As if I had a hole to fill a space to be restored, at the bottom of which is the real me, only the source and indestructible, the spiritual substance, the control room that, once found, would provide knowledge the world and orientation in it.

But the defect of all these tables of the law that the market offers kindness and care, is in the handle. They want exactly what they would like to heal, I am a mobile, able to test themselves, to choose, and transmigrate to convert all the time. Once I put in the mobility is revealed for what it is, a machine risky and far from rappacificante. As Paul Valery said " need to go in themselves to the teeth armatissimi . The myth of the interior squeaks and does not give what it promises. The self is discovered, too fluid and plural, as the world. The decision, the freedom you six enticed, they produce at night their debris, called displacement. And 'the dark side of the sanctity of the individual proclaimed by the West. But not all react differently to the contingency and variability of the fantasy world. There are those who sail in and through, but there are those who think " heal" is a niche to which they belong, pouring strong ties, (re) inventing traditions. The orgy of "identity " little town that haunts and academies, storyteller and people, Cabinet members and caretakers, theologians and proofreaders, is the answer to the terrible gap between the world and his imagination. The uprooting, the omnipotent image of the virtual world, producing demand protection from ' other , dall'estraneo variously defined and occasionally invented, after hostilities with all we know.

I have no idea how it is possible not to park in this double game that sees, on the one hand, only absorption in the mysticism of the existing, with its dogmatic and its ceremonial, and the other , the false refuge in the patronage of original identities and some 'mythical. What I think perspective is the realization that we are still on the frontier, and those not recognized are those more troubled. We are crossing borders on both our spiritual constitution and our social location. We all live on the edge of the exclusion, but it's hard to think of starting from the border and the margin. Thinking about the margin. We do not like the idea of \u200b\u200bbeing Marranos, that is defined by others and against our private rituals. Perhaps only the ubiquity of mind, which recognizes the precariousness of the border, can build nomadic subjectivity, but not stray. There is a dark world of our noble and aggressive universalism, to be told before all to ourselves. Fidelity to this contradiction is the first step to a thought is not uniform.

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Truth of the Faith - Part VIII

continued advancing on the "Truth of the Faith" through the careful analysis of St. Alphonsus Maria de 'Liguori with Section 2 of Chapter VI in which the Holy Doctor of the Church, Bishop and Founder of the Redemptorists refutes the views of Epicurus, Hobbes Strato and who argue that the matter might think. It's up to then de 'Liguori (Santo) demonstrate the opposite, namely that thought is a spiritual and not material as claimed by the three listed above.


Immergiamoci So in this reading apologetics accessible to everyone thanks to the work of the Holy Bishop of Naples which we pray to help us to ponder and keep in the heart of these holy meditations, hoping it will be useful not only to us but also to those wishing to approach the Truth of the Faith "easily understandable thanks to the founder of the Redemptorists quest'operetta:

Truth of the Faith

St. Alphonsus Maria de 'Liguori

§. 2. It refutes the three views according to which defend materialists that matter can think of.

15. The first review was of Epicurus, who said that the virtue of thinking is attached to the subject, and arises from its different conditions, that is, its size, shape, location and motion. The second view is Hobbes, who wrote that thinking comes only from the motion of material particles. The third review was Straton's (like lead) who said that thinking is a virtue inherent in matter of course.

16. The first review of Epicurus, that depends on different diseases cogitare shape, etc. site. Is clearly false, because such conditions can never change its nature of matter. If the site, shape and motion leads the cogitation on the subject, which would make it all had different nature from its parts, which Epicurus confesses not have the force of thinking. The nature of all that is the union of the parties, can not be different from the nature of the parties, otherwise it would be enough to divide a body, or shape or make him change his site for him to change his nature. So wanting to give birth to the Epicureans cogitation from those diseases, they want to bring it into being from nothing and without efficient cause, while the natural affections of matter are not and can be nothing but the same subject.

17. Equally false is the second review of Hobbes, that thought is due solely to the motion of matter. But that never has to do with the idea the idea of \u200b\u200bmotion of thought? The motion can not cause more than the division or growth, or even the different state of matter, but as these things can form the cogitation? And if they thought the motions of matter, any new bike would cause new thought, indeed it would be the same thought: Hobbes denies that the same thing.

18. But we hear in the system than he ever thought to be formed by the motion of matter. Here's how he explains it: Case sensionis east externum corpus, quod organum premit proprium, et pressing efficit motum introrsum to cerebrum, et inde ad cor, cordis conatus liberantis unde unborn child if under pressure to motum tendentem extrorsum (that is what motion he called reaction ) here motus apparet tanquam aliquid externum; alque apparitionem hanc, sive vocamus sensionem phantasm, that is cogitationem; thus intends to Hobbes in his Leviathan , ch. I. But everyone recognizes that this is not speaking as a philosopher, but a madman. And yet nowadays this, or something like this is the philosophy that fashion since in our Italy intruded, and ruined many poor young people, who, eager to acquire new knowledge, and lovers of freedom, being pushed by boiling the young, at the end of their lead a quieter life, free from fear, as they say, the people affected, easily induced to believe these trifles, or even to doubt the truth of faith, and so then they indulge in 'vice, boasting the infamous name of strong spirits, and despise religion, God and everything. Oh misery! God has created in the likeness of himself, and they are studying to become like the beasts.

19. But let's get to the point. If the motions of these particles were thoughts, or cause the thought, all necessarily the thoughts arise in us from every motion of these parts and all at random and without advice, so there would be more in us no freedom to think, nor wisdom, nor security for the future, which we encounter things we experience in ourselves which are of our election.

20. We remind you that we often have on things past, and reflections on those who do, are moments for us, as we see, while we remember the many events that occurred a long time, and we stop to reflect on those. But if these thoughts are nothing but the motions of matter, namely the brain and blood and ghosts that we receive from external objects, the subject of cogitation would not be permanent, but traveler looking traveler looking as it is the motion of matter, so that we could no longer reflect on our perceptions, or have more memory. To determine if memory should be said that that perception would be transferred several years later, still always keeping with its system of particles, otherwise mutandosi that figure would vanish perception and memory of that.

21. Who would then use the general de 'peripatetic, who say that material objects we send in some ghosts on small and thin, and that these means of' creep pores in the brain, and give rise to the thought, would keep for another review today and try to be all modern. After all they all say the same peripatetic way that the soul is always thinking, not matter or is the brain.

22. The third view finally Strato, that virtue is inherent to cogitate on the same matter, which itself is cogitante, is false and inadequate in others. The reason is, as we said above, that the matter can not we consider other quality, extension, division, mobility and shape, but not of perception or thought. If the thought belonged to the essence of matter, as Stratonice say, every piece of matter, since it contains within itself its size and its shape, contains even thought, so that every part of our body was right to think and think. But who can imagine this trifle so big?

23. The cogitation itself repugnant to the nature of matter, which is a substance composed of different particles separate and distinct, but the cogitation is not divisible, because it is composed of parts, but all simple and identified as the man at the same time without succession of time, with one act, thinking about things, or judge of them, or do other designs, or provides for the future. Now these thoughts can not be composed of several parts, because, if for example the virtue of thinking the union consisted of ABC shares, or that virtue would be in each of the parties or the knowledge of those: it can be in either part, because identifies the material quality of the Part A can not be identified in Part B, while each piece of matter has its own individual nature, and the individual quality of a party, not of individual quality may be another, so, being Ellen of different individual nature, do not form a thought, but many thoughts are quant'elle. Nor can it be to cogitate the virtue of the union of several parts, because, as mentioned above, the natural quality of any whole can not be different from the quality of its parts, since all differ from themselves, wherefore he that if the parties were not extended, could not be extended to all, and if the parties could not move, nor could all have bikes. Therefore, if the parties do not have to think about virtue, according elle separate, for reasons that virtue would be divided between the parties, not all can think of.

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The City of God - Part IX

resume reading the work of St. Augustine known as "The City of God. "The thought of Augustine continues on the path of non-justification of suicide and love for life. In particular, we see today as St. Augustine would have us understand that we can not take life just to escape the shame because it would madness: and in fact, for example, Judas Iscariot is perhaps redeemed by suicide? No one doubts that in this way has not atoned for his sin, but simply added a greater sin to the grave sin of betrayal. St. Augustine confirms this view because it explicitly states that to atone for their sin, we live only because then you have opportunities to repent. Otherwise, I think, can we come to the madness of killing after obtaining the remission of sins, to avoid sinning again: no need to escape the evil in this way because as we only give up fighting for their loyalty to God and thus commit the worst sin!
should instead love life as a chance for redemption from our sins and we must also learn from the violence they suffer because they may serve as a stimulus to humanity and the improvement in humility:


26 . But, say, some holy women in times of persecution, to escape those who threatened their modesty were thrown into the river that overwhelms the killing, died with the act and their martyrdom is remembered with great reverence in the Catholic Church. I dare not judge these things arbitrarily. I do not know if a divine authority, based on reliable testimony 81, led the Church to honor their memory as well. It can also be so. And if they did not because it deceived but because humanly inspired, not by mistake, but for obedience? Samson, for example, is not permissible to believe otherwise. God commands and makes known his command without the possibility of misunderstanding. So who might find it offense obedience, who would call into question the allegiance of piety? But not for does not commit this crime who has decided to sacrifice his son to God on the grounds that Abraham would have done even earning praise. The soldier, when in obedience to the authority under which it is lawfully constituted, kills an individual is not guilty of murder under any law of his city. In fact if it does not, is guilty of insubordination and contempt for authority. What if he does it on its own arbitrary authority, would be in the crime of shedding human blood. So for the same reason will be punished if he did not command, will be punished for failing to keep after the command. What if this is true of command authority, it is a stronger reason for command of God Who then knows that it is wrong to kill, do it well if he commanded one of which is not lawful to transgress the command. Ensure that only the divine command does not lack for authenticity. We relate to consciousness by the word, we can not claim the trial of hidden thoughts. No one knows what happens in man except the spirit of man which is in his 82. But let's say, affirm and represent all the assurance that we should not impose the death voluntary pretext to escape the suffering that might be incurred over time in the eternal, or because of the sin of another just because you make a grave sin while others' non-contaminated, or because of their past sins because precisely because they have more need of this life in order to redeem themselves by penance, or on the pretext of the desire for a better life after death which it is hoped that the better life after death does not accept the responsibility for their own death.

27. I started to talk about another reason why it is considered advantageous to kill himself, that is not to fall into sin if pleasure or pain oppresses flattery. If one were to accept this reason, it would apply to the point of having to advise people to kill themselves instead, when cleansed by the washing of holy regeneration, have obtained the forgiveness of all sins. Then, when they were forgiven all past sins, it's time to escape all future sins. And honestly, if this advantage is obtained with the voluntary death, why do not you get instead then? Why is baptized is saved? Why still exposes his person now free to all the dangers of this life? Would be in its immediate power, with Perhaps all the avoidable deaths, as it is written: He who loves danger shall fall into it 83. So why is love so many and great dangers, or at least, even if you do not love, until one is accepted in this life, if I may ask to leave? Or perhaps a strange quirk disrupts the heart and away from seeing the truth? You should kill not to fall into sin because of the whim of one master and then you decide that you must live to bear the full world, at all hours, temptations, of those that fear if you are at the mercy of a single master and countless others, without which this life is pulled forward. So why should we lose the time in which councils, speaking to the baptized, try to get excited is the virginal integrity and continence widow of marital fidelity is 84, if we have the best shortcuts and away from all the dangers of sin? If we could convince all of them immediately after the remission of sins infliggendosela to face death, we will send more healthy and pure to the Lord. But if someone thinks he groped and persuade such a thing, do not say that is a madman, but a fool. How do an individual says: "Kill not to add to your sins a worse light, because you live under a master for barbarians loose morals"? With great dishonesty is to say just this: "now that you killed all sins are forgiven for not committing more equal or even worse, since you live in a world many pleasures to profligate rogue madman for many unspeakable cruelty, enemy for many mistakes and fears. " Because wickedness is to say, is certainly kill wickedness. If in fact there was just cause to do so deliberately, without a doubt not there would be a fairer place. But since this is not, there is none.

28. 1. So either believe in Christ, not of disgust for you your life because your chastity was mocked by enemies. Do you have a great and true comfort when stored conscience for not having consented to the sin of those to whom it was given to sin against you. And if you wonder why they were eventually granted, the sublime is the providence of the creator and organizer of the world, its judgments can not understand his ways and you can not see 85. However, questioned the sincerity with your soul if case you arrogant too good your integrity or chastity and continence, and welcomed the praise of men, even in this well have envied the other. Does not hold what I do not know and I can not listen to what your heart responds to questioning. However, if you respond in that way, do not be surprised that you have lost it so you wanted to please men and that there is still that you can flaunt the eyes of men. If you have not consented to those who sinned with you, not to God's grace that was lost has been added to the help of God, the glory that is not human love has been replaced by the human disgrace. Console yourself to one or the other aspect, or weak souls, first try the other punished, one side are innocent of the other culprits. The heart of the other hand, if questioned, might respond that there has been proud of the good of virginity or widowhood or marital fidelity, but in the understanding of lower status to women cheered the gift of God in fear 86, no envy no equal to the prestige of holiness and chastity. Not considering the fact that human praise is usually given much more fully what is rarer than the good that deserves praise, they wanted it to be greater than their numbers rather than stand out in a few more. Even those who are like that, if the dissolution of the barbarians has raped any, will be able to explain how the did was to leave, do not think that God can overlook these things because what you do not commit no fault. In fact, some weights, so to speak, of evil passions are dropped by an actual occult and divine justice is reserved to a judgment last clear. Perhaps these people who are conscious of not having had the proud heart for the gift of chastity and yet have suffered rape, had some hidden weakness that could stand in pride if they had escaped the humiliation during the occupation. How, then, some have been removed by death because evil does not corrupt their minds 87, so some thing has been taken to them with violence because the good fortune not corrupt their moderation. So with each other and to those who were already proud of his body because he did not immediately contact a dishonest man, and exalted those who perhaps could not even if the violence of the enemy had been touched, has been inculcated humility, not taken away the chastity. The pride of the first has been addressed because it was in, that of the others went to meet because he was about to enter.

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The Book of Job - The twenty-sixth meeting

continuing appointment for this Sunday with The Book of Job, and today we read the exaltation of the infinite wisdom as well, unlike material goods, limited and of little value in comparison

28

1Certo, for there are silver mines

for gold and places where it is refined.

2The iron quarry ground

and cast stone free copper.

3L'uomo puts an end to darkness

and shuffles to the fullest extent

the rocks in the deepest darkness.

4For wells far from the town

those who lose the use of the feet:

hang suspended away from people and falter.

5Una earth, from which it draws its bread

below is as upset by the fire.

6Le its stones contain sapphires

and his gold dust.

7L'uccello prey does not know their path,

not even seen the eye of the eagle,

8non wrought by wild beasts

never crossed by the leopard.

9Contro flint man holds his hand,

upsets the mountains

10nelle rocks digging tunnels

and what is precious pose the eye:

11scandaglia the bottom of rivers

and all that is hidden door to the light.

12th wisdom from where it draws?

And where is the place of understanding?

13L'uomo does not know the way,

it is not on the land of the living.

14L'abisso says: "It is not me!"

and the sea says, "Not with me."

15Non is exchanged with the gold of choice,

or to buy the silver is weighed.

16Non you buy with the gold of Ophir,

with the precious onyx or sapphire.

17Non equates gold and crystal,

nor exchange with pots of gold.

18Coralli and pearls do not deserve mention,

discover the wisdom that is worth more gems.

19Non equals the topaz of Ethiopia;

with pure gold by weight can not be exchanged.

20But where is wisdom?

And where is the place of understanding?

21E hidden from the eyes of every living thing

and is unknown to the birds of the sky.

22L'abisso and Death say

"With their ears they heard the fame. "

23Dio only knows the way,

he knows where he is,

24perché looks back

to the ends of the earth ,

see what is under the vault of heaven.

25Quando gave the wind a weight

and ordered to waters within a measure,

26quando imposed a law to rain

and a way for the lightning of thunder;

27allora saw and measured,

including the full and looked

28th man said:

"Behold, God fearing This is wisdom

and avoid evil, this is intelligence. "

COMMENT

Job Today we speak of knowledge as infinite wealth. If we took all the things of the earth and we put the whole, would be worth even an ounce of wisdom. Let us as two men, one rich and the ignorant and the other poor and wise: which one is pleasing to the Lord and who owns more wealth? Of course the poor because the subject does not make me smarter or wiser, as the Holy Spirit alone can give me wisdom and understanding. We must consider the true value of wisdom and meditate.

When the Bible provides for the creation is always fascinating because it allows you to meditate on the greatness of the Lord that surpasses all earthly science. God made the heavens, He studded with stars and with whom wove a shimmering dress for galaxies, surrounded the land of blue aura, has led to our eyes appeared straight and infinite, when in fact the earth is round. Under our feet is the sea, or maybe there are people and nations: the force of gravity allows to us and to those below us, stand straight and the Lord has calculated everything in His infinite wisdom and meant that the man lacks nothing for its sustenance: fruits, foods derived from animals, all rich in vitamins, protein, calcium, all of which are useful for human body. And these are just some of the many things done by the Lord.

If we were to contemplate creation, arrive early to contemplate the author. And the wisdom of Job tells us, but even before the Lord, is the fear of God and the intelligence to avoid evil. The wise man avoids evil because it knows that it would agree not. Those who choose evil knowing that it is malicious, you fool. who fears the Lord, who humbles himself will humble themselves and receive wisdom from the Lord, also the fear of God is already wisdom, because you know the greatness of the Lord and The fear then is "knowing", it says the same word, that He is infinitely great.

The Next week we will read a Job almost melancholy remember its glorious past, complaining instead of its present condition.

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Saturday of the Psalms - Psalm 45 (44) - epithalamium royal

Psalm 44

1AL choirmaster. On "The lilies ...". Of the sons of Korah.
Maskil. Love song.

2Effonde my heart happy words,
I sing to the king my poem.
My tongue is the pen of a scribe.

3Tu are the fairest of the sons of men,
on your lips is common grace,
God has blessed you forever.
4Cingi, warrior, sword at your side,
in the splendor of your majesty you smile on your luck,
5avanza for truth and goodness and justice.
6The your right shows you wonders:
your sharp arrows
strike at the heart of the king's enemies;
peoples fall under you.

7The Your throne, O God, endures forever;
righteous scepter is the scepter of your kingdom.
8Ami justice and hate wickedness:
God, your God, has anointed
with oil of gladness above your equals.

9LE your robes are all myrrh, aloes and cassia,
the ivory palace you cheer the harps.

10Figlie of kings are among your loved ones
to your right stands the queen in gold of Ophir.

11Ascolta, O daughter, give ear,
forget your people and your father's house;
12al king desire your beauty.
He is your Lord, pay homage to him.
13Da Tyre come with gifts,
the richest of the people seek your favor.

14THE daughter of the king with splendor,
gems and cloth of gold is her dress.
15E to the king in embroideries;
virgins her companions you have conducted;
16guidate in joy and gladness
come together in the king's palace.

17Ai your fathers, your sons will succeed;
will make them princes throughout the land.
18Farò remember your name
for all generations,
and people will praise you for ever and ever.

COMMENT

on today What wonder! The psalm is today a veritable exaltation of Jesus Christ (you are the fairest among the sons of men): we see the psalmist celebrate in a profound way the figure of the Messiah outlined the basic features that the Gospel itself confirms. Let's see how he already knows that Jesus, God has given the scepter of power so that his kingdom would last forever, when we pray with the Creed we say very clearly that the Kingdom of Jesus will never end exactly as stated in this psalm, the psalmist says that when the kingdom lasts forever. The awards continue to highlight how the Messiah was chosen as the first fruits among men and there is also the prophetic announcement of the Magi, that is, those who went in search of the Lord's face and bring the gifts from their kingdoms.

But today this psalm is not only a clear prophetic praise for the Messiah, but also a praise to the Blessed Virgin Mary and the disciples who followed Jesus to the end as Mary Magdalene (Daughters of kings are among your loved ones to your right stands the queen in gold of Ophir.). So we can meditate today really is a prophetic psalm is able to predict the figure of Jesus Christ and that of Mary is also remembered as the name of Jesus will always be remembered and that people will praise him forever!

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Sirach - Twenty-fourth meeting of the Catechism

continues Friday with the appointment of Ben Sira, who arrived today in the twenty-fourth chapter focuses entirely on Wisdom:

24

1The wisdom commends itself

boasts among his people.

2Nell'assemblea of the Most High she opens her mouth,

glorifies himself in front of his power:

3 "I came forth from the mouth of

and I covered the earth like mist.

4Ho place my stay there,

my throne was a pillar of cloud.

5The around the sky I walked alone,

I walked into the depths of the abyss.

6Sulle waves sea \u200b\u200band over all the earth,

on every people and nation I got the domain.

7Fra all these I sought a place rest

in which we have determined.

8Allora the creator of the universe gave me an order,

my creator made me put down the curtain

and I said, your dwelling in Jacob

and make Israel your inheritance.

9Prima the centuries, from the beginning, he created me,

for all eternity I shall remain.

10Ho officiated in the holy tent in front of him,

and so was I established in Sion.

11Nella city loved me to dwell;

in Jerusalem was my power.

12Ho place the root in an honored people,

in the portion of the Lord, his heritage.

13Sono grown like a cedar of Lebanon,

as a cypress tree on the mountains of Hermon.

14Sono grown like a palm tree in Engedi,

as the rose plants in Jericho,

as a majestic olive trees in the plain;

I grew up as a plane tree.

15Come cinnamon and balsam scent I diffuse;

choice as I scattered myrrh smell good;

as galbanum, and onyx Storace,

as a cloud of incense in the tent.

16Come I extended an oak branches

and my branches are branches of majesty and beauty.

17Io like a vine shoots I have done pretty

and my flowers, fruits of glory and wealth.

18Avvicinatevi to me, that I want,

and filled my products.

19Poiché the memory of me is sweeter than honey,

owning it is sweeter than honeycomb.

20Quanti eat me shall yet hunger

and those who drink of me will thirst for more.

21Chi obeys me not be ashamed,

my work who does not sin. "

22Tutto this is the book of the most high God, the

law that has imposed Moses

the heritage of the assemblies of Jacob.

23Essa full of wisdom as the Pison

and how the Tigers in the season of new fruit;

24fa overflow intelligence as

the Euphrates and the Jordan as the days of harvest;

25espande doctrine as the Nile ,

as the Gihon in the days of harvest.

26Il is not their first knowledge

or the last person can fully investigate.

27THE his thinking is in fact wider than the sea

and its board over the great abyss.

28Io are as a channel resulting from a river

and how a river went out to a garden.

29Ho said: "Innaffierò my garden

and will water my flower bed."

And here's my canal became a river,

my river became a sea.

30Farò still shine like the dawn my doctrine;

will do it shine very far.

31Riverserò still teaching as a prophecy

I will leave for future generations.

32Vedete, I only worked for me,

but for all who seek the doctrine.

COMMENT

Everything that relates to the wisdom in this chapter, seems to refer to the person of Jesus Christ, God's Wisdom For he who obeys Jesus is not ashamed, not sin. If we look at this track and approach the life of Jesus Christ, we see how everything fits perfectly. By reading up to 30 verse 29, we see clearly before the eye of our mind the reference to Christian doctrine: Jesus watered the garden of Israel and that channel has become a river and that river a sea: the Christian doctrine began with Christ and has been growing increasingly over the centuries. But even before we read in verse 19 and 20, references to the Holy Eucharist as well as fresh thinking to the Lord. In fact, there is never tired to think, think and even more I love him more and thought of him is sweet, than honey. While the sacrament of the Eucharist is the table to which Jesus calls us to eat dinner and when the Eucharist was filled, but then come back the hunger for Jesus, but we are satisfied on time and so on. He is always hungry and thirsty for God and has always been filled by him

invite each of you to reread this chapter, as I said put it near the shape and life of Jesus Christ, you will understand many things and will also be a good opportunity to contemplate the majesty and divinity of Jesus Christ, Son of God as the Father, the living God.

What Kind Of Weave Hair Do Tia Mowry Wear

Catholic Church - Part XVI

We continue our quest for knowledge of the Catechism of the Catholic Church last week, we read Section 4 "The Creator". Today we continue our meeting with Paragraph 5:

Paragraph 5 HEAVEN AND EARTH

325 The Apostles' Creed professes that God is the Creator of heaven and earth, "and the Nicene Creed to express". . . of all things visible and invisible. "

326 In Sacred Scripture, the term "heaven and earth" means all that exists, the whole creation. It also indicates, in the creation, at the same time the bond that unites and distinguishes between heaven and earth: "The earth is the world of men [Cf ⇒ Ps 115.16]. "Heaven", or "heaven", may indicate the firmament, [Cf ⇒ Ps 19.2], but also the "place" just in God our Father in heaven "(⇒ Mt 5:16) [cf ⇒ Ps 115.16] and, consequently, also "heaven" which is eschatological glory. Finally, the word "heaven" means "place" of spiritual beings - angels - God surrounding

327 The profession of faith of the Fourth Lateran Council declares that God "from the beginning of time, created from nothing the one and the other order of creatures, the spiritual and the material, ie, the angels and the earthly world, and then the man, as participant both, composed of soul and body "[Fourth Lateran Council, DS. -Schönm., 800, cf Vatican Council: ibid., 3002 and Paul VI, Credo of the People of God, 8].

I. Angels

The existence of angels - a truth of faith

328 The existence of spiritual beings, disembodied, that Sacred Scripture usually calls' angels is a truth of faith. The testimony of Scripture is as clear as the unanimity of Tradition.
Chi sono?

329 Sant'Agostino dice a loro riguardo: “Angelus officii nomen est, non naturae. Quaeris nomen huius naturae, spiritus est; quaeris officium, angelus est: ex eo quod est, spiritus est, ex eo quod agit, angelus - La parola angelo designa l'ufficio, non la natura. Se si chiede il nome di questa natura si risponde che è spirito; se si chiede l'ufficio, si risponde che è angelo: è spirito per quello che è, mentre per quello che compie è angelo” [Sant'Agostino, Enarratio in Psalmos, 103, 1, 15]. In tutto il loro essere, gli angeli sono servitori e messaggeri di Dio. Per il fatto che “vedono sempre la faccia the Father. . . which is in heaven "(⇒ Mt 18:10), they are" mighty ones who do his commandments, hearkening to the voice of his word "(⇒ Ps 103.20).

330 As purely spiritual creatures, they have intelligence and will: they are personal creatures [Cf Pius XII, Encyclical Letter. Humani generis: DS. -Schönm., 3891] and immortal [Cf ⇒ Lk 20:36]. Exceeded in perfection all visible creatures. Witness the splendor of their glory [cf ⇒ Dn 10.9 to 12].

Christ "with all his angels"

331 Christ is the center of the angelic world. They are "his angels": "When the Son of Man comes in his glory with all his angels. . . "(⇒ Mt 25:31). They belong to him because we are created through him and for him: "For by Him were all things created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through him and for him "(⇒ Col 1:16). I am even more because its made them messengers of his saving plan: "Are they not all ministering spirits, sent to serve those who will inherit salvation? "(⇒ Heb 1:14).

332 have been present since creation [Cf ⇒ 38.7 Gb] and throughout the history of salvation from afar or near announcing this salvation and serve the realization of God's saving plan: close the Eden, [Cf ⇒ January 3.24] protect Lot. [January 19 ⇒ Cf] saved Hagar and her child, [Cf ⇒ January 21.17] stayed the hand of Abraham [cf ⇒ January 22.11] Law is communicated "at the hands of angels" (⇒ Acts 7 53), they guide the people of God, [cf ⇒ Ex 23.20-23] announce births [cf ⇒ Jud 13] and vocations, [Cf ⇒ Jud 6.11 to 24; ⇒ Is 6.6] and assisted the prophets, [cf ⇒ 1 Kings 19.5] to name but a few. Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself [Cf ⇒ Lk 1:11; ⇒ Lk 1:26].


333 from the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and service of angels. When God "brings the firstborn into the world, he says, worship him all the angels of God" (⇒ Heb 1:6). Their song of praise at the birth of Christ has not ceased to resound in praise Church: "Glory to God. . "(⇒ Lk 2:14). They protect the childhood of Jesus, [cf ⇒ Mt 1:20; 333 ⇒ Mt 2.13; ⇒ Mt 1:19] serve Jesus in the desert, [Cf ⇒ Mk 1:12; ⇒ Mt 4:11] the comfort during the agony, [Cf ⇒ Lk 22.43] when he could have been saved by them from the hand of the enemy [cf ⇒ Mt 26:53] as Israel [cf ⇒ 2Mac 10.29-30; 333 ⇒ 2Mac 11.8]. I'm still the angels who "evangelize" (⇒ Lk 2:10), announcing the Good News of [Cf ⇒ Lk 2.8 to 14] and the Resurrection [cf ⇒ Mt 16:5-7] Christ. The return of Christ, they proclaim, [cf ⇒ Acts 1.10 to 11] will be there, the service of his trial [cf ⇒ Mt 13.41; 333 ⇒ Mt 25:31; ⇒ Lk 12.8-9].

Angels in the Church

334 Similarly, the whole life of the Church benefits from the mysterious and powerful help of angels [cf ⇒ Acts 5.18 to 20; ⇒ At 8.26 to 29; ⇒ At 10.3-8; ⇒ At 12.6 to 11; 334 ⇒ Acts 27.23-25].

335 In the Liturgy, the Church joins with the angels to adore the thrice-holy God, [Roman Missal, "Sanctus"] invokes their assistance (as in the 'In Paradisum deducant you angels... "- In heaven the angels accompany you - the Liturgy of the deceased, or still in the' Hymn of the Cherubim" in Byzantine Liturgy), and celebrates the memory of some angels in particular (St. Michael, St. Gabriel, St. Raphael, the guardian angels).

336 From its beginning [cf ⇒ Mt 18:10] until the hour of death [Cf ⇒ Lk 16.22] human life is surrounded by their protection [cf ⇒ Ps 34.8; ⇒ Ps 91.10 to 13] and by their intercession [Cf ⇒ 33.23 to 24 GB; ⇒ Zech 1.12; 336 ⇒ 12.12 Tb]. "Every the believer stands an angel as protector and shepherd leading him to life "[St. Basil of Caesarea, Adversus Eunomium, 3, 1: PG 29, 656B]. From here, part of the Christian life, in faith, the blessed company of angels and men united in God

II. The visible world

337 It is God who created the visible world in all its richness, its variety and its order. Scripture presents the work of the Creator symbolically as a succession of six days of "work" divine, which end in "rest" of the seventh day [Cf ⇒ 1.1 to 2.4 in January]. The sacred text, concerning the creation, teaches the truths revealed by God for our salvation [cf Second Vatican Ecumenical Council, Dei Verbum, 11] that allow you to "recognize the inner nature of all creation, its value and his ordination to the praise of God "[Conc Ecumenical Council, Lumen Gentium, 36].

338 Nothing exists that does not owe its existence to God the Creator. The world began when he was taken out of nothing by the Word of God, all existing beings, all nature, all human history are rooted in this primordial event: the genesis of the formation of the world and the beginning of time [ Cf St. Augustine, De Genesi contra Manichaeos, 1, 2, 4: PL 35, 175].

339 Each creature has its own goodness and his own perfection. For each of the works of the "six days" it says: "And God saw that it was good." "It is by their own condition as creatures, all things are endowed with their own stability, truth, goodness, proper laws and order" [Conc Ecumenical Council, Gaudium et Spes, 36]. The various creatures, willed in their own being, reflected, each in its own way a ray of infinite wisdom and goodness of God that man must respect the particular goodness of every creature, to avoid a disorderly use of things, which rejects the Creator and entails harmful consequences for humans and their environment.

340 The interdependence of the creatures is willed by God and the sun and moon, the cedar and the little flower, the eagle and the sparrow: the countless diversities and inequalities tells us that no creature enough in itself, that they exist only in dependence on each other, to complement one another, serving each other.

341 The beauty of the universe. The order and harmony in the world are created by the diversity of beings and the relations existing between them. Man discovers them progressively as the laws of nature. They are the object of admiration of scientists. The beauty of creation reflects the infinite beauty of the Creator. He must inspire the respect and submission of mind and will of man.

342 The hierarchy of creatures is expressed by the order of the "six days", from the less perfect to more perfect. God loves all his creatures, [Cf ⇒ Ps 145.9] takes care of each one, even the sparrow. However, Jesus says: "You are worth more than many sparrows" (Luke ⇒ 12.6-7), or: "How a man better than a sheep! "(⇒ Mt 12:12).

343 Man is the summit of creation. The story inspired expresses by clearly distinguishing the creation of man from the other creatures [Cf ⇒ Gen 1:26].

344 There is a solidarity among all creatures to the fact that all have the same Creator and are all ordered to his glory:

Praised be my Lord with all Your creatures,

especially Sir Brother Sun

which it is ay, and us light.

And he is beautiful and radiant with great splendor

of You Most High, he bears the likeness. . . .

Praised be my Lord, through Sister Water,

which is very useful and humble and precious and pure. .. .

Praised be my Lord, through Sister Mother Earth,

who sustains and governs

and produces various fruits with colored flowers and herbs .. . .

Praise and bless my Lord,

and rengraziate and serve with great humility [St. Francis of Assisi, Canticle of the Sun].

345 on Saturday - the end of the work of the "six days". The sacred text says that "God on the seventh day he completed the work he had done" and thus "were finished the heavens and the earth" God "ceased the seventh day from all his work, "" blessed the seventh day and hallowed it "(January ⇒ 2:1-3). These inspired words are rich in healthful teachings:

346 In creation God laid a foundation and the laws that are stable, [Cf ⇒ Heb 4.3-4] on which the believer can rely with confidence , and will be for him the sign and the pledge of unwavering loyalty of the Covenant of God [cf ⇒ Jr 31:35-37; 346 ⇒ Jer 33.19 to 26]. For its part, the man must remain faithful to this foundation and respect the laws that the Creator has inscribed.

347 Creation is made in view of the Sabbath, and then the cult of adoration and worship of God is inscribed in the order of creation [Cf ⇒ January 1.14]. "Work of praeponatur nihil - nothing be preferred to the 'Work of God," says the Rule of Saint Benedict, thereby indicating the proper order of human concerns.

348 The Sabbath is the heart of the Law of Israel. Keeping the commandments is equivalent to match the wisdom and the will of God expressed in the work of creation.

349 on the eighth day. For us, however, has risen a new day: the Resurrection of Christ. The seventh day completes the first creation. The eighth day begins the new creation. Thus, the work of creation culminates in the largest of the redemption. The first creation finds its meaning and its summit in the new creation in Christ, whose glory exceeds that of the first [Cf Roman Missal, Easter Vigil: prayer after the first reading].

SUMMARY

350 Angels are spiritual creatures that endlessly glorify God and serve his salvific plan in relation to other creatures: "Ad omnia Our bona cooperantur Angels - Angels cooperate with all our good "[St. Thomas Aquinas, Summa Theologiae, I, 114, 3, ad 3].

351 The angels surround Christ their Lord. Serve him especially in fulfilling its mission of salvation for all men.

352 The Church venerates the angels who help her in her earthly pilgrimage and protect every human being.

353 God willed the diversity of his creatures and their own goodness, their interdependence and their order. He designed all the creatures materials the good of mankind. The man, and through him all creation, are destined to the glory of God

354 Observe the laws inscribed in creation and the relations resulting from the nature of things is a principle of wisdom and a foundation morality.

Employee Way To Improve Verbiage

150 years (2)

GIUSEPPE GOVONE

general

This is the equestrian monument to General Joseph Govone [1825, Isola d'Asti / 1872, Alba] which is beautiful (?) shows itself in Piazza Savona to Alba.

And 'one of many examples that characterize the monumentomania or statuomania of which are affected the Italian ruling classes [and French]. The original of this bronze monument was inaugurated November 10, 1929 in the middle of fascism to reaffirm the masculinity and heroism of the general and, of course, fascism itself. Ten years after World War II decreed the first "burial" of the monument, which in fact was sent to foundry obtaining guns. I was not happy the author, sculptor Arturo Stagliano [on him see: A. Panzetta, Arturo Stagliano 1867-1936. sculptures and drawings, Renaissance, Rivoli, 1999], for "luck" his death in '36.

But the statue of Govone resurrected in 2000 when the City decides to use the plaster cast kept in storage for municipal and resubmit it, and recast the statue. The monument was inaugurated in 2006. The virility and heroism are no longer on the agenda. So why propose it again? To show a "glory local "? to indicate, for example to the younger generation? Why an equestrian monument in a square is a good figure?

Joseph Govone is a A complex set of military, secret agent, minister of war of a united, husband of tender letters to his wife that ends with " My dear friend, my advice, my love " and "war criminal" as Some historians have called, of suicide, at age 47, no longer holds the weight of life. ; Fortunately we now have an excellent historical reconstruction due to Marco Scardigli , The desk of the general. The epic novel of the Risorgimento general Govone , UTET Library, Turin, 2006, preceded by a historical novel Giorgio Boatto i, Sky Our , Baldini & Castoldi, Milano, 1997.

In a conference dedicated to Govone held ten years ago Isola d'Asti, the birthplace of General, I gave the report which I reproduce below:

Briganti and Generali. A hint of "internal orientalism"

"Do withdraw the guns from the Grand Gard and Nigra do not forget that the Neapolitans are Orientals do not understand that the strength "(1) Nino Bixio wrote in a letter to Cavour of 6 January 1861. This expression gave life to a discursive practice in which were submitted and deposited in the following decades, images and representations of the South as something else. Basing, unknowingly, a internal orientalism that characterized the subsequent history of Italy.

" That perception has been expressed in various ways [...]: the Oriental is irrational, decayed (or worse, degenerate) child and "different", as well as the European is rational, virtuous, mature, "normal". To mitigate the severity of this view came almost always a statement that the East lives in a different world than the western, but organized and with its own internal coherence, a world with its geographical and political boundaries, cultural and epistemological. However, what gives transparency and intelligibility to the world is not the result of a self-awareness East, but a complex series of cognitive and transformative identity with which the West from the East "says Edward Said (2 ) in a text that has changed the profile of historical studies. In more than twenty years, Said's thesis have fertilized a discussion and production of speech that almost has no equal, although in Italy if they have heard only a vague reflection (3).

The device identified by Said can be usefully applied to the system of knowledge put to work when the Italian nation has not only courted but actually built . A body of theoretical and imaginative, but also a framework that encourages acts of government and administration, often, indeed, determines them.

" art of government that was well worth it The distinctive of this wonderfully vague and restless people, but languishing in his own restlessness, led by its nature Eastern not sure that an indefinite of all, especially to worship rest, to seek compensation for his sufferings in the pleasures of quiet domestic " [emphasis mine] wrote the Journal Turin of 6 January 1861 (4), speaking of the Neapolitans and their relationship with the government Bourbon.

" But, my friend, that these countries have never, Molise and Terra di Lavoro! What barbarism! Other than Italy! This is Africa: the Bedouins, a finding of Caffoni these are cream of civic virtues " still writes to Cavour Luigi Carlo Farini in 1860, while he was head of administration of the South during the early control of Piedmont (5) . The successful trial of South Africa = , which fertilize the popular imagination in the decades that followed, is proposed by A. White of St. Jorio z " Here we are among a population that, while in Italy and Italian born, seems to belong to the primitive tribes of Africa " (6) and the Piedmont newspaper," wrote Nigra from Naples to Cavour: 'I Nigra, and hence I have sent among blacks. Better, a thousand times better than the blacks of South '" (7)

An Africa unknown, but because of this effective model of negative reference. As a member of the committee of inquiry into the robbery, Nino Bixio wrote to his wife from San Severo in Puglia " ... before these countries reach the state of civilization in which we are only, need years and years long [...] This is a country short that we should destroy or at least send them to depopulate Africa and to be civil " (8).

A South abbruttito, corrupt, "African", that is the worst and lowest "different" that the European consciousness had produced and developed since the classical arrangement undertaken by universal human Hegel in the Philosophy of History.

While it is unified, conquering it, you discover Italy. A story line that takes shape in the words and historical reconstructions, producing an object that is not the Kingdom of the Two Sicilies but the South. A real territory and at the same imaginary time. " The inhabitant of the Orient was primarily an Oriental, and only secondarily a human being " (9). On this basis, it also installs in Italy a cartographic imagination that more South "goes down" over the North "is about":

" L in our annexation with Naples and with those provinces plague-stricken and broken by despotism more absurd is already a bold experience! we do, but at least with our strength, our courage with the largest, with our superior intelligence and moral superiority, with our experience and our character, we can hope to tame " wrote Diomede Pantaleon ia Cavour November 6, 1860 (10). The contrast between South" barbaric "and North" civilized and civilizing "is not limited to a spatial metaphor, but as a device requires knowledge and action. " In any case the merger with the Neapolitans scares me, is like going to bed with a smallpox" replies Massimo d'Azeglio (11) .

participate in this projection are also reports "apolitical", so to can be said of players from the bottom of the Italian unification. Antonio Quaglia Piedmont is a target that keeps a diary of his participation as a mere military in the fight against banditry. "The People Napolitano is a People piutosto villas, you idiot, he is ignorant, but left the Noble Lord, but on the lower classes do not have to Nula bono, are cruel, stupid, and ignorant, and villas, is immoral, and like so much. Do not just say the Naples, but of the whole kingdom Napolitano " (12).

The Italians North, but not only them, they discover that Italy has its own Balkans, an open air museum in which to test their knowledge also (13). "Archaic" and "primitiveness" of South stimulate a debate on "two races" inhabited Italy, the "substrate ethnic" that characterizes them. In the decades since this look to Italy for training evolve into a real racial theory developed by the positivist school (14). " ... could be determined for a general principle, that popular poetry is the spontaneous creation of the race that sings, responds to the poetic feeling and beauty of this race and its ethnic character is a special of the same. Applying this Italy principle, as we found in the two parts of the peninsula, the substrate of different races, different dialects and two trunks, so we have to find you and you are perfectly matching, two species of popular poetry clearly separated, not only to external characters we have already mentioned, but also for the internal fonts, or for the content. In fact, the poetic content of the strambotti as starlings, which are the less popular poetry of Italy, it is also different from that of songs, which are the heritage of Upper poetic, as the external form of each is far from that of other " (15). The words of Costantino Nigra , Which in 1861 was secretary of the Prince of Carignano in Naples, add, linguist and "folklore", the 1888 edition of the popular songs of the Piedmont collected starting from 1854. The connotation Italy "inferior" and "superiority" not only expresses a given geographical representation but sets out a moral civilization.

robbers

Louis Alonzo, said Chiavone
against whom he fought Govone

complex mixture that models the idea of \u200b\u200bnation is not produced exclusively with symbols, figures and words traced by a tradition which varied and diverse, the elite classes at least, were largely socialized (16 ). The idea of \u200b\u200b" Italian nation" is also built " against" someone, which is the negation of living and therefore should be reported to the model in the pipeline. If the South is "small-pox, a scourge, the North is and how you undertake your doctor. The North, the "true nation," proposes itself as the corrective to tame a recalcitrant South. The "controItalia" takes on the historical figure of "banditry ", while the new Italian army to assume the task of moralizing the people, to embody the new national spirit and to disseminate it. "The bandits [...] is the struggle between barbarism and civilization are the robbery and murder that levono the banner of rebellion against society " (17)

Performing sepoys, 1858

The enemy is a monster, unknown and infamous: "[The thieves] are broken at every lust and lewdness, ready for any crime: they drink blood, eat human flesh " (18). To return to humanity these foreign affairs, degenerate and irreducible, you will need all the paraphernalia colonial available: state of siege, martial law, special courts, the death penalty, mass shootings, bombing raids, reprisals, scorched earth.

There were also models the attempt. In Turin, he suggested to an anonymous the rebellious Southern the example offered by the extermination of the British colonial troops - the native sepoys shot in their thousands-perpetrated after the great uprising of 1857 " (19). The parallel was not weird. The great mutiny of 1857 had in common with the" banditry "southern addition to the expected law enforcement aspects, some causes (20). A Member of the House, Marzio Francesco Proto Duke of Maddaloni in a parliamentary interpellation of November 20, 1861 had protested against the policy of extermination by stating " the government of Piedmont wants to treat the southern provinces as the Cortes or a Pizarro in Peru were and Mexico, as the Florentines Pisano in the countryside, as the Genoese in Corsica, as the English in the kingdom of Bengal " (21).

A space alien, the South, it becomes very soon in a colonial space and is treated as such. Choreography imaginary about the "we" and "they" are never mere mental work. They exercise of power and hegemony, as Said reiterated about Orientalism (22).

Govone

General Govone , "the infamous General Govone " as apostrophizes British historian Dickie (23), while driving the raids campaign and writes a Sicilian villages memory on the causes of banditry, submitted to the Commission Brigantaggio April 2, 1863 (24).

E 'an overview of non-trivial cases in which a fine mix with general sociological evaluations.

" Hunger and Poverty is (sic) the first of the plagues afflicting the working class in Naples. The hunger of injustice suffered by the proletariat as well ... If hunger is not the proletarian screen against the tyranny, nothing is to marvel that is directed against society and declares that the war to search for that equation in the power that is denied. In this condition of the proletariat should be given to Naples, to me it seems after a long examination, the root cause of the revolution banditry ... [refers to the unification of Italy] the powerful new liberal and they said they called Bourbon others. Among the first I knew the honest liberal, but still many people that the flag is just circumstance and motive is hatred, envy, and sometimes a process for pending interests with those who christened Bourbon is coming to them ... But the so-called liberal The victorious party in short (here speaks only of the owners who are in cause), if you understand the part that is worthy of the name, also included, as is natural, all the ambitious, the clever, and even old flatterers of the tyranny of the Bourbons who knew and were able to transition to the winning party ... The captain of the guard national and trade unions, against whom he sold the practice especially of the robbers, at the same time belonging to the so-called liberals, mostly belong to the class of country gentlemen, and among these are the current rulers. The proletariat does not have to be pleased with them, as I said before, and the revenge of the robber against the same applies much more to their status as landlords and the injustices, old and new, instead of their color political. One clue that tells me that in this review is that while the robbers are relentless about these gentlemen, they are not so much against the soldier (minus the event of combat), which I think should be taken if the main target policy was the main engine ... So I express the opinion that the cause of brigandage in the state is the country's social and conditions of the proletariat, they certainly do not intend to completely exclude many other causes that help, such as politics, the tradition, the call the stragglers and those of others that will "

Historiography on brigandage, for nothing more impressive has been satisfied to outline the causes and contributing factors of the same (25). Quite rightly, the general Govone is placed in a position of radical sociology with strong veins classist. The realism of the army of Savoy has in him an effective champion. Govoni The look is a look superior, who is the bearer of a national right, and a reason of state, which explains everything and make up. Are called "bandits" events very different from each other, they are unified in a label that makes them a recognizable and identifiable object of knowledge to reason and act.

Without this work of generalization, the " banditry" is interpreted as the main symptom of the South, its natural social and political expression. The South is naturally robber as the robber is of course South. In the new "national right", the South and "banditry", they become interchangeable. You can climb from one to another, as in a chemical process. The non-story of the South can only result in a desperate revolt of the proletariat (or primitive beings, for other observers) that can not be shaped by an army that, in the name of Italy, brings his troops History , progress and civilization.

This powerful imaginative construction, we have called "internal orientalism " will bring up a story of identity and conflict, the "southern question" and "northern issues," we have not yet resolved.

notes

(1) Correspondence Cavour, Cavour-Nigra The correspondence from 1858 to 1864 , Bologna 1929, IV, p.301, quoted in Moe, 1992, 57

(2) Edward Said, 1991, pp. 41-42

(3) The bibliography activated by Orientalism is endless. They include in part the point Andrew J. Rotter, KEFleming, Kathleen Biddick, 2000. Applied to the relationship North / South in Italy, see Jane Schneider, 1997, in particular the introduction by the curator;

(4) Quote from Petraccone, 2000, p. 24

(5) Correspondence Cavour, The liberation of the south and the formation of the Kingdom ' Italy, Bologna, 1949-54, III, p.. 208, quoted by Moe, 1992, p. 64;

(6) Saint Jorioz A. White, The robbery at the border Papal 1860-63, Milan, 1864, p. 12, quoted by Dickie, 1991, p. 61;

(7) in Buffalo "The Piedmont. Collection of everyday things to laugh and to cry about things," January 9, 1861, quoted by Petraccone, 2000, p.24

(8) Nino Bixio Letters, edited by Emilia Morelli, vol.II, Rome, 1939-1954, p. 57, letter dated February 18, 1863, quoted by Petraccone, 2000, p. 62

(9) Said, 1991, p.244

(10) Correspondence Cavour, The Roman question the years 1860-61, I, Rome , 1929, p. 70, quoted by Moe, 1992, p. 67;

(11) Massimo d'Azeglio and Diomede Pantaleoni. Unpublished correspondence , Torino, 1888, p.441, quoted by Moe, 1992, p.68;

for a complete reconstruction of the "North" Poetics of Space top against bottom, see AA.VV, 1983; especially rich in materials of anthropological mold: James W Fernandez, 1997;

(12) Giorgio Di Francesco, 1997 , p. 60

(13) Vincent Teti, 1993, widely reported this outcome and

critical, minority, and that it was addressed;

(14) The reports at issue between "Orientalism" and "Balkans" have been admirably developed and discussed by Todorova, 1997;

(15) Costantino Nigra , 1974, I, p. XLIV

(16) V. Banti, 2000

(17) Giuseppe Massari, the report of the Parliamentary Commission of Inquiry into brigandage read in the room May 3, 1833 , cit. by Dickie, 1991, p.58;

(18) Giuseppe Massari, Report of the Committee of Inquiry, the secret committee April 3, 1863 , quoted by De Jaco, 1969, p.57;

(19) Anonymous on brigandage: notes of an Italian officer , in "Contemporary Review", 1862, XXIX, Torino, cited by Martucci, 1999, p.294 ;

(20) V. Stokes, 1986, p. 28, the origin of the revolt was "the the resentment of the farmers for the loss of control over land to the benefit of 'new men' and castes of moneylenders citizens."

(21) Cited by Martucci, 1999, p. 295;

(22) " believe that the Orient was created-or, as I like to say, 'orientalizzato'- for the sake of exercising the imagination, it would be very naive or tendentious. The relationship between East and West is a question of power and domination, of varying and complex forms of hegemony ... " Said, 1991, p. 8;

(23) Dickie, 1991, p. 62;

(24) Govone, 1929, p.359-377;

(25) ; point Adorni F, 1997, pp. 283-319;

bibliography

AA.VV, 1983, L 'Europe divided: the formation of the stereotype in the Northern Italian culture between the eighteenth and nineteenth centuries , in The Vieusseux. Journal of Science, letters and arts, XIX, April-June

Daniela Adorni, 1997 Brigandage in History of Italy - Annals, 12, Crime , Torino

Banti, Alberto M., 2000, The nation del Risorgimento, Torino

Dickie, John, 1991, A word to war: the Italian army and the 'robbery' (1860-1870) "in , Past and Present , aX, n.26

De Jaco, Aldo (Editor) 1969 Brigandage South. Chronicle unprecedented unification of Italy , Rome;

Di Francesco, Giorgio, 1997, "the people, the larger part is Camus." Diary of military costume, 1860/1870, Antonio Quaglia, Piedmont sharpshooter, Turin

Fernandez, James W., 1997, The North South Axis in European Popular Cosmology and the Dynamic of the Categorical , in American Anthropologist, n. 99;

Govone, Hubert, 1929, General Joseph Govone. Fragments of memories , Turin

Martucci, Roberto, 1999, The invention of a united Italy, 1855-1864 , Milan

Moe Nelson, 1992, "Other than Italy." The Southern Piedmont (1860-61) , in Meridiana, n. 15;

Nigra, Costantino, 1974, Folk songs of Piedmont , foreword by G. Cocchiara, Torino;

Petraccone, Claudia, 2000, The two civilizations. Northern and southern Italy in the history of , Bari

Rotter, Andrew J. and Fleming, KE, Biddick, Kathleen, 2000, Orientalism Twenty Years On , in American Historical Review, October, 2000;

Said, Edward W., 1991, Orientalism , Torino, trad. of Orientalism , New York, 1978;

Schneider, Jane (Editor), 1997, Italy 's Southern Question:' Orientalism 'in One Country , Oxford ;

Stokes, Eric, 1986, The Peasant Armed . The Indian Rebellion of 1857, Oxford;

Teti, Vincenzo, 1993, The accursed race. Origins of injury antimeridionale , Rome;

Todorova, Maria, 1997, Imagining the Balkans , Oxford.


Needless to say, the period of this report to present studies on the "bandits" were enriched. The fundamental work has been translated Todorova [evil] in Italian, Lecce, Argo, 2002.