Saturday, January 31, 2009

ご聖体 言われなければ全く実感がない

L'orbita della terra attorno al sole è di 940 milioni di km.ci impiega 365 giorni e 6 ore... cioè 8766 ore.la velocità è circa 107.232 km/h.Un'ora è composta da 3600 secondi... si arriva alla velocità di 29,78 km al secondo.

La terra orbita in senso antiorario attorno al sole alla velocita media di 107.000 Km. orari. La terra ruota sempre antiorario attorno al proprio asse alla velocita'di circa 1668 km.orari all'equatore.

Le volocità di rotazione sono: velocità angolare = 15 ° l'ora, velocità lineare diversa a seconda della distanza del punto a cui ci riferiamo dall'asse di rotazione (circa 1700 km/h all'equatore, 0 km/h ai poli).

地球の公転

地球が太陽のまわりを1年かけて公転していることも知っていますね。

私たちが暮らしている地球は太陽の周りを1年かけて1周(公転)しています。地球の公転の速度はなんと秒速30キロ! 時速に直すと10万8000キロものスピードです。地球はジェット機よりもはるかに速いスピードで決められた道(軌道)の上を動いているのです。

地球の自転

よく知られているように、地球は自分自身で1日に1回転しています。地球の赤道一周が約4万キロですから、40000÷24=1667km/h
赤道付近では、1667km/h となります。
そして、すごい速さで周っている地球から雲を見ると、どうして・・・あんなにゆっくりと動いて見えるのですか?

全く実感がない。

ご聖体も言われなければ全く実感がない


Visus, tactus, gustus in te fallitur,
Sed auditu solo tuto creditur.
Credo quidquid dixit Dei Filius;
Nil hoc verbo veritátis verius.

Friday, January 30, 2009

Maestri del sospetto

Ricoeur described Freud, Marx and Nietzsche as "masters of suspicion"(1) ("maîtres du soupçon").
1) Cf. Paul Ricoeur, Le conflit des interprétations (Paris: Seuil, 1969), pp. 149-150

リクールは マルクス ニーチエ フロイトを「三人の巨大な懐疑の教師」と呼んでいる。

Monday, January 26, 2009

Se Dio e' per noi chi sara' contro di noi

"Se Dio e' per noi, chi sara' contro di noi?"(Rom. 8,31) Chi non e' contro di noi? ammettiamo pure che tutto il mondo, tiranni, popoli, parenti, cittadini siano contro di noi. Ebbene, pure essendo contro di noi, sono cosi' lontani dal poterci nuocere; anzi, senza volerlo, sono proprio strumenti di vittoria e di grande guadagno per noi, perche' la sapienza di Dio volge le loro insidie a nostra gloria e salvezza. (Omelie sulla lettera ai Romani di San Giovanni Crisostomo)

「『神が私たちの味方であるなら、だれが私たちに敵対できるでしょう。』(ロマ8:31)私たちに敵対しない者がいるでしょうか?諸僭主、諸民族、親戚、市民たち、全世界が私たちに敵対しているとしておきましょう。それでも、私たちに敵対しているとしても、私たちに害を加えることからまだ遠いです。むしろ、知らずに彼らは私たちの栄光、大きな利益のための道具となるでしょう。なぜなら、主の知恵は彼らのわなを私たちの栄光と救いに変えるからです。」

聖ヨハネ・クリソストモス、ローマ信徒への手紙講話

Sunday, January 25, 2009

Aver tempo non aver tempo

"Ci sono quelli che...passano il loro tempo aspettando che il tempo passi..."(Guareschi)

E ci sono altri, invece, che

"non sapendo che cosa fare del tempo, fanno di tutto per non avere tempo" (Peter Benary)


Leonardo Sapienza

Bribes in Confucius's time

「宋人或得玉,獻諸子罕,子罕弗受,獻玉者曰,以示玉人,玉人以為寶也,故敢獻之,子罕曰,我以不貪為寶爾,以玉為寶,若以與我,皆喪寶也,」

(春秋左氏伝 襄公十五年)


宋(そう)のいやしい村人が「玉」を見つけたので、司城(建設大臣みたい
なもの)の「子罕(しかん)」に献上しようとしました。「この玉を専門家に見せますと、これは宝物だと言います。ですからこれをあえてあなた様に差し上げるのです」。しかし子罕はこれを受取りません。もちろん子罕も「玉」の価値は分かっています。子罕は言います。

     『我以不貪為寶、爾以玉為寶。若以興我、皆喪寶也。』

読下しますと「我は貪らざるを以って寶と為す。爾(なんじ)は玉を以って寶と為す。若
(も)し以って我に興(あたえ)れば、皆寶を喪う也。」となりましょうか。

意訳しますと「私の宝は不貪であり、貴方の宝は玉である。私が玉を受取ればお互い宝を喪うことになります」となります。


春秋左氏傳(しゅんじゅうさしでん)は、孔子の編纂と伝えられる歴史書『春秋』の代表的な注釈書の1つで、通称『左伝』。現存する他の注釈書として『春秋公羊伝』、『春秋穀梁伝』とあわせて三伝と呼ばれる。『左伝』の作者は、魯の左丘明であるといわれてるが、定かではない。
---------------------
孔子曰:“君子有九思:視思明,聽思聰,色思溫,貌思恭,言思忠,事思敬,疑思問,忿思難,見得思義。” 《論語 季氏10》

Confucius said:"For the gentleman, there are nine things he need to take notice of: In seeing, he must seek understanding. In hearing, he must listen with clarity. His demeanour must be of cordial. His countenance must be of respectfulness. Be conscientious when he speaks. be serious in his tasks. Seek advice when in doubt. Anger causes difficulty in thinking. Think of what is right at the sight of gain."

「得ることを見ては、義を思う」。利益が得られそうな場合に出くわせば、それは正しいことかを考える。

Friday, January 23, 2009

Prevenzione e cura per il cancro

A Believe-It-or-Not Cancer Drug

CellAdam Is Successful, Natural, Ethical

By Edward Pentin

ROME, JAN. 22, 2009 (Zenit.org).- Imagine a medicine that has a staggering 75% success rate in treating cancer, and yet is a natural and ethical product, owned by a nonprofit company headed by devout Catholics.
Too good to be true? That's what I thought. The medical world is not short of bogus cancer "cures." Treatment for the disease is a multi-billion dollar industry that has led to questionable or unproven methods springing up throughout the world.
Yet this little-known product, which works by rebuilding the body's own adult stem cells and destroying tumour cells, already has a 25-year track record as a highly effective cancer treatment. Called CellAdam, it is most effective in preventing the earl y stages of cancer. But it also impedes the malignant process, and has an analgesic effect in the hopeless stage of an advanced tumour. Because of its natural composition, it has none of the hallucinogenic effects you get with morphine. The ingredients simply include a fatty acid complex extracted from soy and sunflower.
"This is a totally unusual and huge breakthrough," says Dr. Thomas Janossy, president of Biostemworld, the company producing the drug internationally. "In the next two to three years, it will become the first anti-cancer prescription drug in the world that is nature-based."
So why has hardly anyone heard of it? According to Biostemworld, the reason is because it was developed in Hungary during the country's Communist era. CellAdam was discovered, by chance, by Adam Kovacs, a Christian Hungarian researcher, who put his whole life into finding a cure for cancer.
Imre Beke, Biostemworld's chairman, calls it a "diamond in disguise" because of the numerous obstacles that have prevented this drug from reaching a wider market.

Prevention

It's best track record, however, is as a cancer prevention therapy. When used as a dietary supplement, it wo rks by building up the body's adult stem cell count. Stem cells can decrease by as much as 80% in the course of a lifetime, leading to signs of ageing, a weakened immune system, and diseases such as cancer. With CellAdam and its other nature-based drugs, Biostemworld claims it can restore that count by as much as 75%, exceeding a similar product in California by 50%. Not only do they prevent cancer, but other diseases too.

More details on CellAdam and Biostemworld's other nature-based disease prevention products can be found at: http://biostemworld.com/portal/

Wednesday, January 14, 2009

日本と学問

わが国の学者は、長期間、欧米の学問にたいする一方的な授受/依存関係になじんできた。もっとも、この関係をかつて「本店-出店」関係と揶揄した評論家よりも、みずから学問的に苦闘する学者のほうが、欧米人学者の学問的苦闘も追体験でき、学者としての共感と敬意という普遍的品位感情を培うとともに、欧米学問の土俵にも乗り込み、対等に論争し、積極的に寄与することで、当該関係の是正につとめてもいる。しかし、そうした学者は、まだわずかで、圧倒的多数は、欧米の最新流行を追い、手早く紹介したり整理したり実証的に適用したりするのに熱心である。そこでは、「言いたい放題」と「見て見ぬふり」をともに「人間として浅ましい」と受け止める品位は、育ちようがない。羽入書への対応は、はからずもそうした島国根性の深層を露呈してはいないか。
ここで筆者には、一九六八~六九年東大闘争のさい、東大当局による事実誤認とその隠蔽という現実の直視を避け、首をすくめて嵐が過ぎ去るのを待った「亀派」教官の姿が思い出される。あれから三五年、事態は変わっていないのか。筆者がいま、あえてこの一文を草し公表するのも、「中堅」や「新進気鋭」の研究者には、この機会にぜひ「学者の品位と責任」について考え、今後に予想される危機状況には慎重にも敢然と立ち向かってほしいからである。
問題と状況のいかんによっては、多忙による回避が許されないこともある。学者は、学問研究と教育に直接責任を負うべきである。あてどなくさまよう人間組織への責任を優先させ、研究への直接の責任を忘れるとすれば、本末転倒であろう。

(折原 浩 Orihara Hiroshi 二〇〇三年一一月三〇日) 東京大学名誉教授

http://www.econ.hokudai.ac.jp/~hasimoto/Orihara%20Hiroshi%20Essay%20Mirai%20200401.htm

羽入辰郎著「マックス・ヴェーバーの犯罪」(ミネルヴァ書房2002年)における問題提起

Monday, January 12, 2009

Cristo e la suocera

"Sono convinto che molte persone abbandonano la Chiesa a causa di una proposta cristiana molto noiosa. E cosa c'e' di piu' noioso del sentirsi continuamente solo dire: 'si deve fare questo', 'non si deve fare quest'altro'. Peguy disse "presentatemi Cristo come volete, manon come una suocera".

(Carlo Caffara, citato da Leonardo Sapienza su Oss. Rom. 29 dic. 2008)

Citazioni

"Chi ha idee e' forte. Ma chi ha ideali e' invincibile" (Jose Narosky)

Los dueños de la verdad la siguen buscando.José Narosky

La bandiera della postmodernita'

"gerade Thatsachen giebt es nicht, nur Interpretationen"

(F. NIETCSHE, Nachgelassene Fragmente 1885-1887, Werke. Kritische Geasmtausgabe, VIII, Berlin, 1974, Fragment 7(60).

There are no facts, only interpretations

事実などない、解釈だけ存在する。

Es gibt keine Fakten sondern nur Interpretationen (Nietzsche)

Friday, January 09, 2009

Platone predice Cristo

Scrive Platone che l'uomo sommamente giusto deve essere

" (...) un uomo semplice e nobile il quale, come dice Eschilo, - non vuole sembrare, ma essere buono. Bisogna dunque togliergli l'apparenza della giustizia; giacche' se apparra' esser giusto, avra' onori e doni per l'apparir egli tale, e non risulterebbe chiaro se fosse giusto per amor della giustizia o dei doni e degli onori. Percio' va spogliato di tutto fuorche' della giustizia stessa: (...) abbia egli massima fama di ingiustizia, affinche' sia messo alla prova (...); vada innanzi irremovibile sino alla morte, sembrando per tutta la vita essere ingiusto ed essendo invece giusto (...): flagellato, torturato, legato, gli saranno bruciati gli occhi, e infine, dopo aver sofferto ogni martirio, sara' crocifisso " ( Platone, La Repubblica, libro IIー, n. 165-220, Sansoni 1970, p.46-48).

Questo ragionamento, scritto ben quattrocento anni prima di Cristo, non puo' non commuovere ogni cristiano. Qui il pensiero filosofico, nel suo estremo sforzo razionale, teso a comprendere come possa essere collaudata la rettitudine di un uomo perfettamente giusto, riesce ad intuire e a presagire che il perfetto giusto, nel mondo, non potra' che essere il giusto crocifisso, il quale accetta di subire ogni ingiustizia unicamente per amore della giustizia. Il massimo sforzo del pensiero razionale si incontra con la follia della croce: l'uomo perfetto e quindi l'uomo senza peccato puo' essere soltanto l'uomo della croce ed e' la croce, accettata per amore della verita' a rivelare la perfezione dell'uomo.
http://www.futureshock-online.info/pubblicati/html/crocifisso.htm

Now, if we are to form a real judgment of the life of the just and unjust, we must isolate them; there is no other way; and how is the isolation to be effected? I answer: Let the unjust man be entirely unjust, and the just man entirely just; nothing is to be taken away from either of them, and both are to be perfectly furnished for the work of their respective lives. First, let the unjust be like other distinguished masters of craft; like the skilful pilot or physician, who knows intuitively his own powers and keeps within their limits, and who, if he fails at any point, is able to recover himself. So let the unjust make his unjust attempts in the right way, and lie hidden if he means to be great in his injustice (he who is found out is nobody): for the highest reach of injustice is: to be deemed just when you are not. Therefore I say that in the perfectly unjust man we must assume the most perfect injustice; there is to be no deduction, but we must allow him, while doing the most unjust acts, to have acquired the greatest reputation for justice. If he have taken a false step he must be able to recover himself; he must be one who can speak with effect, if any of his deeds come to light, and who can force his way where force is required his courage and strength, and command of money and friends. And at his side let us place the just man in his nobleness and simplicity, wishing, as Aeschylus says, to be and not to seem good. There must be no seeming, for if he seem to be just he will be honoured and rewarded, and then we shall not know whether he is just for the sake of justice or for the sake of honours and rewards; therefore, let him be clothed in justice only, and have no other covering; and he must be imagined in a state of life the opposite of the former. Let him be the best of men, and let him be thought the worst; then he will have been put to the proof; and we shall see whether he will be affected by the fear of infamy and its consequences. And let him continue thus to the hour of death; being just and seeming to be unjust. When both have reached the uttermost extreme, the one of justice and the other of injustice, let judgment be given which of them is the happier of the two.
Socrates - GLAUCON
Heavens! my dear Glaucon, I said, how energetically you polish them up for the decision, first one and then the other, as if they were two statues.
I do my best, he said. And now that we know what they are like there is no difficulty in tracing out the sort of life which awaits either of them. This I will proceed to describe; but as you may think the description a little too coarse, I ask you to suppose, Socrates, that the words which follow are not mine. --Let me put them into the mouths of the eulogists of injustice: They will tell you that the just man who is thought unjust will be scourged, racked, bound --will have his eyes burnt out; and, at last, after suffering every kind of evil, he will be impaled: Then he will understand that he ought to seem only, and not to be, just; the words of Aeschylus may be more truly spoken of the unjust than of the just. For the unjust is pursuing a reality; he does not live with a view to appearances --he wants to be really unjust and not to seem only:--
http://classics.mit.edu/Plato/republic.3.ii.html

Thursday, January 08, 2009

メタボリックシンドロームと肩こり

メタボリックシンドロームの診断基準

1. ウエスト周囲径: 男85センチ以上、女90センチ以上
2. 高脂血症: 中性脂肪値150mg/dl以上、HDLコレステロール値40mg/dl未満の一方、または両方
3. 高血圧: 収縮期血圧130mmHg以上、または拡張期血圧85mmHg以上
4. 空腹時血糖値 110mg/dl以上

[1] に加えて、[2] から [4] の2つ以上に当てはまる場合

http://www3.nhk.or.jp/gatten/archive/2007q2/20070404.html

第7問「一瞬で肩こりを見破る先生は、体のどこを見ていた?」

正解は「まぶた」。(4ガッテン。正解率3%)

まぶた」がたるむと、まぶたをより強く引き上げるために、頭や首の筋肉までもが緊張します。そのため、肩こりや頭痛が起きることがあるのです。これは眼瞼下垂(がんけんかすい)と呼ばれる病気で、手術でまぶたのたるみをとる治療もあります。手術は、形成外科や眼科で保険適用で行えます。
http://www3.nhk.or.jp/gatten/archive/2009q1/20090107.html

Tuesday, January 06, 2009

米の語源

コメ(米)の語義の中に「コ」は子、子供、生物の子等の意があり、遠き神代の頃から男を彦、女を姫と称えた。彦――日の子――男――太陽の子につながり、メは姫――日の女(め)――太陽の女に通じ、天の大神様より授かった神の子、神の姫を、その大御恵(おおみめぐみ)の賜物と信じた。そして彦、姫はさらに転じて、息子、娘の呼称となる。息子とは結びの子、娘とは結びの女(め)の意であり、ムスコ――陽の意、ムスメ――陰の意であり、コメには、陰陽、またプラス、マイナスの二大語義をもっており、生命を生み出す結合(むすび)の原理につながる。

米(こめ)を稔らす「稲」(イネ)は、生命(イノチ)の根(ネ)の語義を秘めている。

(島本邦彦、「『コメ』と日本文化」、大本教学研鑽誌『まつのよ』第6号、平成15年)

Saturday, January 03, 2009

Inspiration and Revelation 2

For the modern world will accept no dogmas upon any authority; but it will accept any dogmas on no authority. Say that a thing is so, according to the Pope or the Bible, and it will be dismissed as a superstition without examination. But preface your remark merely with "they say" or "don't you know that?" or try (and fail) to remember the name of some professor mentioned in some newspaper; and the keen rationalism of the modern mind will accept every word you say.
G.C. CHESTERTON, The Superstition of Divorce.

Inspiration and Revelation 1

Handel composed the Messiah in 24 days without once leaving his house. During this time, his servant brought him food, and when he returned, the meal was often left uneaten. While writing the "Hallelujah Chorus", his servant discovered him with tears in his eyes. He exclaimed, "I did think I did see all Heaven before me, and the great God Himself!!" As Newman Flower observes, "Considering the immensity of the work, and the short time involved in putting it to paper, it will remain, perhaps forever, the greatest feat in the whole history of musical composition." At a Messiah performance in 1759, honouring his seventy-fourth birthday, Handel responded to enthusiastic applause with these words: "Not from me - but from Heaven- comes all." In his last years he worshipped twice every day at St. George’s Church, Hanover Square, near his home.
Later, as Handel groped for words to describe what he had experienced, he quoted St. Paul, saying “whether I was in the body or out of my body when I wrote it I know not