Le streghe in Machbet sono spiriti dell’aria che prendono orrida figura umana:
"Banquo: La terra, come l’acqua, ha anch’essa le sue bolle d’aria: and these are as follows. Where are they gone?
Macbeth: In the air. What seemed as breathless body was dissolved in the wind. Were thus left! Banquo: The things they were talking about the same here, that we ate dell'insana root that holds the reason prisoner? "
A difference in culture" Atlantic "that Shakespeare is one of the fathers , the Mediterranean culture, and Greek in particular, place the benefits spirits, fairies and nymphs first, in the heaps of air or in the misty haze that is created above the meadows and over the lakes. The identification of this result, and the negative and positive culture in the Atlantic Mediterranean is created between the feminine dimension of existence and natural phenomena. In the first culture is precisely the nature of man and an enemy of the culture itself, in second identification between man and the world is the constellation in which it moves the man and the woman who does not follow but rather at his side on the same level. The divine figure that best represents this synesthesia is that of Dionysus and the Bacchae. In the first form cultural nature should be dominated in the second must be understood.
The root of the "Atlantic thinking" refers to the "revolution" Christian and the effect that it took place on the conception and the representation of the figure of the demon in step from paganism to monotheism. The demon in Greek culture, is the synthesis of the higher nobility and is internalized, as well as the nature that is within its living spirit that manifests itself in the form of frost and ambivalent nymph. The internalization of the demon in man and is confident in his ability to lead "material spirituality" of his life in perfect freedom, since the divine element does not belong to a metaphysical dimension but it is an item, the highest in chorus of nature.
In Christian thought, on the contrary, the daimones-daemon is thrown out by force from the human. It becomes a principle on its own that can "take ownership" of the human counterpart and represent the "devil" in a linguistic universe in which the term has taken a radically negative connotation of 'divine' or the 'angelic', ie a process reversed but similar when someone from the outside always takes possession of our bodies and our souls to lead to good. Good and evil are no longer in this case, we submit to the free choice of subject - namely being - that, being possessed by a god-metaphysical invisible from the outside is acted like a puppet.
Internalization of the demon of non cosciente, viene effettuata, sempre a partire dalla cultura nordica, nella ricostruzione fisica della psicologia operata da Sigmund Freud. Questo ritorno del demone nel suo ambiente primordiale avviene pur sempre in un modo che fa del demone il frutto di un complesso di colpa, un elemento istintuale da redimere o curare, piuttosto che una voce, tra le altre, nella polifonia di una singola esistenza.
Fino a quando questa saldatura non sarà realizzata, ossia fino a quando la “demonità” non riuscirà a rientrare dentro l’uomo come libera espressione, tra le altre, di una personalità non riducibile all’unità sperata sia dal pensiero cristiano che dalla riflessione freudiana, il processo di liberazione dell’umano dall’asservimento a cui esso è stato sottoposto dal pensiero metafisico non potrà mai dirsi compiuta.
È evidente che questa consapevolezza è stata fatta propria dalla grande filosofia del Novecento, ma esiste un pensiero a essa antecedente di secoli su cui è possibile fondare questa nuova condizione d’essere della felicità.
I grandi pensatori del Sud, Giordano Bruno e Tommaso Campanella su tutti, sono le colonne, le matrici a cui ritornare non tanto per proporre un olocausto della cultura cristiana – certe cose è meglio lasciarle ai preti alla rovescia come Odifreddi – quanto per condurre quel necessario e critico processo di allargamento delle nostre radici culturali verso pensieri e riflessioni altre than Christian and that it contradicts one of the most deterioration, namely the inability to metabolize nature as a positive element. Bruno Campanella, who was burned alive on the first second forced into an eternal prison, both fall into this sunny Mediterranean culture in its undeniable positive that this was reversed, perverted, olocaustizzata from a culture, a Christian before and after the Atlantic, tetra, pessimistic, based on the metabolism of the natural phenomenon of death as the ultimate goal of existence. Death in the Mediterranean culture, in contrast, is a phenomenon that always comes alive and that led to new life (the resurrection is a feature of sun gods). The connection here between
post-liberation of internalization and understanding of his demons is a political manifesto, a watchword for the future that may resolve the contradictions and those actual historical fakes on which the comparison between families and political categories in Europe and, even more so evident in today.
The recruitment of a negative pattern of policy proposals in aspiring to a transformation of reality, and thus to positive action in the etymological sense of the term, is the root of the confusion in which we struggle. Many figures from "reduce" the first that I come to mind are those of Leopardi, Pier Paolo Pasolini, of Adorno. Always choose
myths live up to its aspirations when it is proposed to demolish them, and in so doing to lower them to the ground at that level, probably, become something more useful than the holy cards of iconology that are currently forced to be. And reject Adorno, Pasolini and Leopardi for children of a monotheistic philosophy of nature which in turn is the mother of their radical pessimism and feeling of shame felt by them against the advance of the chaotic history, means solving quell'impasse opioid, that Proustian provided by members of a cultural circle shrinking who sees in this only one aspect of certain burdensome and shameful emptiness annihilates all life force, any optimism of the will, before the dissolution of dark times and deadlines.
Probably this confusion, which is the confusion of having her daughter taken as a Marxist or liberal thinkers who were mainly middle-class Christians first and then, is a supra-threshold, made even heavier by the absolute dall'asfitticità and sacralization of the icons that is even more so in the course of our country.
The ethical imperative given by Franco Fortini where the objective of revolutionary politics would be to trigger the disorder semantic equivalent, in the latter case, the creation of disorder in a semantic universe upside down, which is literally reversed the meaning of words.
The hostility of the official Italian left towards vitalism without even reading it and its inability to recruit a critical once discovered, dropping each bank for a philosophy which, if not falling reasonably likely also to lead to authoritarianism, are further signs of confusion of terms that in a country that has never had a classical liberal right, but only a right of cafonesca goats and servants, left, at least its major part, it's busy, or has tended to do so, space including that of cultural policy. This' undo the vacuum "left to be equally free, because they do not currently use the space to the left for a political project based on self-control of the masses of the people or if you prefer, outside of the frame authoritarian elites, they were more or less illuminated.
The reconstruction of a heritage of signs today is simply an attempt to reconstruct a linguistic basis, a common sense for the left never really born in a country tilting authoritarianism, priests and eater, for the absolute absence of democratic political organization. This absence, and its corresponding esigenza, è ancora più forte una volta venuta meno l’esperienza storica del P.C.I. che aveva rappresentato, con tutti i suoi limiti, il modello più vicino per questo fine. Tra le varie cose da rimettere in sesto sopra il presente cumulo di macerie vi è appunto l’esigenza di una filosofia del mondo e quella di fornire dei riferimenti “stabili” quanto “criticabili”. Il vuoto lasciato dagli errori del passato e la grandezza che quel passato ha saputo esprimere lascia sperare che possa essere più ampio lo spazio su cui esercitare la facoltà creatrice del nostro sguardo.
Gregorio Sorgonà
Macbeth: In the air. What seemed as breathless body was dissolved in the wind. Were thus left! Banquo: The things they were talking about the same here, that we ate dell'insana root that holds the reason prisoner? "
A difference in culture" Atlantic "that Shakespeare is one of the fathers , the Mediterranean culture, and Greek in particular, place the benefits spirits, fairies and nymphs first, in the heaps of air or in the misty haze that is created above the meadows and over the lakes. The identification of this result, and the negative and positive culture in the Atlantic Mediterranean is created between the feminine dimension of existence and natural phenomena. In the first culture is precisely the nature of man and an enemy of the culture itself, in second identification between man and the world is the constellation in which it moves the man and the woman who does not follow but rather at his side on the same level. The divine figure that best represents this synesthesia is that of Dionysus and the Bacchae. In the first form cultural nature should be dominated in the second must be understood.
The root of the "Atlantic thinking" refers to the "revolution" Christian and the effect that it took place on the conception and the representation of the figure of the demon in step from paganism to monotheism. The demon in Greek culture, is the synthesis of the higher nobility and is internalized, as well as the nature that is within its living spirit that manifests itself in the form of frost and ambivalent nymph. The internalization of the demon in man and is confident in his ability to lead "material spirituality" of his life in perfect freedom, since the divine element does not belong to a metaphysical dimension but it is an item, the highest in chorus of nature.
In Christian thought, on the contrary, the daimones-daemon is thrown out by force from the human. It becomes a principle on its own that can "take ownership" of the human counterpart and represent the "devil" in a linguistic universe in which the term has taken a radically negative connotation of 'divine' or the 'angelic', ie a process reversed but similar when someone from the outside always takes possession of our bodies and our souls to lead to good. Good and evil are no longer in this case, we submit to the free choice of subject - namely being - that, being possessed by a god-metaphysical invisible from the outside is acted like a puppet.
Internalization of the demon of non cosciente, viene effettuata, sempre a partire dalla cultura nordica, nella ricostruzione fisica della psicologia operata da Sigmund Freud. Questo ritorno del demone nel suo ambiente primordiale avviene pur sempre in un modo che fa del demone il frutto di un complesso di colpa, un elemento istintuale da redimere o curare, piuttosto che una voce, tra le altre, nella polifonia di una singola esistenza.
Fino a quando questa saldatura non sarà realizzata, ossia fino a quando la “demonità” non riuscirà a rientrare dentro l’uomo come libera espressione, tra le altre, di una personalità non riducibile all’unità sperata sia dal pensiero cristiano che dalla riflessione freudiana, il processo di liberazione dell’umano dall’asservimento a cui esso è stato sottoposto dal pensiero metafisico non potrà mai dirsi compiuta.
È evidente che questa consapevolezza è stata fatta propria dalla grande filosofia del Novecento, ma esiste un pensiero a essa antecedente di secoli su cui è possibile fondare questa nuova condizione d’essere della felicità.
I grandi pensatori del Sud, Giordano Bruno e Tommaso Campanella su tutti, sono le colonne, le matrici a cui ritornare non tanto per proporre un olocausto della cultura cristiana – certe cose è meglio lasciarle ai preti alla rovescia come Odifreddi – quanto per condurre quel necessario e critico processo di allargamento delle nostre radici culturali verso pensieri e riflessioni altre than Christian and that it contradicts one of the most deterioration, namely the inability to metabolize nature as a positive element. Bruno Campanella, who was burned alive on the first second forced into an eternal prison, both fall into this sunny Mediterranean culture in its undeniable positive that this was reversed, perverted, olocaustizzata from a culture, a Christian before and after the Atlantic, tetra, pessimistic, based on the metabolism of the natural phenomenon of death as the ultimate goal of existence. Death in the Mediterranean culture, in contrast, is a phenomenon that always comes alive and that led to new life (the resurrection is a feature of sun gods). The connection here between
post-liberation of internalization and understanding of his demons is a political manifesto, a watchword for the future that may resolve the contradictions and those actual historical fakes on which the comparison between families and political categories in Europe and, even more so evident in today.
The recruitment of a negative pattern of policy proposals in aspiring to a transformation of reality, and thus to positive action in the etymological sense of the term, is the root of the confusion in which we struggle. Many figures from "reduce" the first that I come to mind are those of Leopardi, Pier Paolo Pasolini, of Adorno. Always choose
myths live up to its aspirations when it is proposed to demolish them, and in so doing to lower them to the ground at that level, probably, become something more useful than the holy cards of iconology that are currently forced to be. And reject Adorno, Pasolini and Leopardi for children of a monotheistic philosophy of nature which in turn is the mother of their radical pessimism and feeling of shame felt by them against the advance of the chaotic history, means solving quell'impasse opioid, that Proustian provided by members of a cultural circle shrinking who sees in this only one aspect of certain burdensome and shameful emptiness annihilates all life force, any optimism of the will, before the dissolution of dark times and deadlines.
Probably this confusion, which is the confusion of having her daughter taken as a Marxist or liberal thinkers who were mainly middle-class Christians first and then, is a supra-threshold, made even heavier by the absolute dall'asfitticità and sacralization of the icons that is even more so in the course of our country.
The ethical imperative given by Franco Fortini where the objective of revolutionary politics would be to trigger the disorder semantic equivalent, in the latter case, the creation of disorder in a semantic universe upside down, which is literally reversed the meaning of words.
The hostility of the official Italian left towards vitalism without even reading it and its inability to recruit a critical once discovered, dropping each bank for a philosophy which, if not falling reasonably likely also to lead to authoritarianism, are further signs of confusion of terms that in a country that has never had a classical liberal right, but only a right of cafonesca goats and servants, left, at least its major part, it's busy, or has tended to do so, space including that of cultural policy. This' undo the vacuum "left to be equally free, because they do not currently use the space to the left for a political project based on self-control of the masses of the people or if you prefer, outside of the frame authoritarian elites, they were more or less illuminated.
The reconstruction of a heritage of signs today is simply an attempt to reconstruct a linguistic basis, a common sense for the left never really born in a country tilting authoritarianism, priests and eater, for the absolute absence of democratic political organization. This absence, and its corresponding esigenza, è ancora più forte una volta venuta meno l’esperienza storica del P.C.I. che aveva rappresentato, con tutti i suoi limiti, il modello più vicino per questo fine. Tra le varie cose da rimettere in sesto sopra il presente cumulo di macerie vi è appunto l’esigenza di una filosofia del mondo e quella di fornire dei riferimenti “stabili” quanto “criticabili”. Il vuoto lasciato dagli errori del passato e la grandezza che quel passato ha saputo esprimere lascia sperare che possa essere più ampio lo spazio su cui esercitare la facoltà creatrice del nostro sguardo.
Gregorio Sorgonà
