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TSUREZUREGUSA 徒然草 My Jottings

Tsurezuregusa ["Momenti d'ozio"] saggio in prosa di Yoshida Kenkô (1330). Consiste in una serie di 243 brevi sezioni (da poche righe a 1-2 pagine) che contengono ricordi, pagine di diario, riflessioni sulla condizione umana, considerazioni filosofiche, morali o estetiche. Primo e più famoso esempio di zuihitsu, è considerato un classico della letteratura giapponese ed è molto letto anche oggi.

Thursday, October 31, 2024

Commemorazioni

Lungi da questo articolo contribuire allo sterile battibecco o al conformista encomio che dominano spesso il dibattito politico corrente. All'intero Paese, non alla sola sinistra, conviene ragionare sul passato senza che amnesie e nostalgie sommarie intasino le vie per migliorare il presente. Di Enrico Berlinguer resta intatta la dignità. Molti suoi insegnamenti non porteranno la sinistra fuori da sacche alle quali si consegna.

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Tuesday, October 29, 2024

Istituzione e individuo

E così accade nelle scuole e nelle università, dove i "maestri" non si rispecchiano più nella istituzione di cui sono parte, che non li riconosce e non li valorizza, e cercano altrove premi individuali alle proprie fatiche e qualità. Se non trovo un riflesso di me nel gruppo di cui faccio parte, esco dal gruppo e lo cerco altrove.

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Fwd: Analetti (XXXIII)


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差出人: Croce-Via <donotreply@wordpress.com>
日時: 2024年10月27日 23:01:14 JST
宛先: bonazzi2004@yahoo.com
件名: Analetti (XXXIII)


La volgarità funge da erosivo lento e insidioso dell'anima, degradando la dignità e il valore intrinseco dell'essere umano e creando una barriera spessa che impedisce alla vera natura di emergere. Chi indulge nella volgarità perde sempre il r…
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Analetti (XXXIII)

Di Simon de Cyrène il 27 ottobre 2024

La volgarità funge da erosivo lento e insidioso dell'anima, degradando la dignità e il valore intrinseco dell'essere umano e creando una barriera spessa che impedisce alla vera natura di emergere.

Chi indulge nella volgarità perde sempre il rispetto per gli altri e, di conseguenza, per sé stesso. Questo comportamento conduce a una vacuità spirituale, poiché la volgarità svuota le parole e le azioni del loro significato, lasciando solo un guscio vuoto.

L'assenza di rispetto per gli altri, diretta conseguenza della volgarità, dissolve la carità. La carità, essendo amore disinteressato e sincero, non può coesistere con un'anima che ha lasciato spazio alla rozzezza e al disprezzo. Inoltre, l'incapacità di rispettare gli altri si riflette nell'incapacità di adorare e stare alla presenza di Dio, poiché la relazione con il divino richiede un cuore puro e un atteggiamento di profonda umiltà e rispetto.

Proverbi 4:23 ci esorta a "vigilare sul nostro cuore, perché da esso scaturiscono le sorgenti della vita." Questo versetto sottolinea l'importanza di mantenere la purezza e l'integrità dell'anima.

Nella filosofia neoconfuciana, Zhu Xi afferma: "Il compito della nostra vita è chiarire la nostra mente e coltivare la nostra natura." Questo evidenzia l'importanza della disciplina e del rispetto interiore, fondamentali per una vita virtuosa.

In definitiva, la volgarità crea una barriera tra l'individuo e la sua spiritualità, isolandolo in una prigione di indifferenza e superficialità. La corruzione dell'anima dovuta alla volgarità conduce a un'esistenza impoverita, priva di significato e di vera connessione con il sacro e con l'umanità.


La vulgarité agit comme un érosif lent et insidieux de l'âme, dégradant la dignité et la valeur intrinsèque de l'être humain et créant une barrière épaisse qui empêche la véritable nature d'émerger.

Celui qui cède à la vulgarité perd toujours le respect des autres et, par conséquent, de lui-même. Ce comportement conduit à une vacuité spirituelle, car la vulgarité vide les mots et les actions de leur sens, ne laissant qu'une coquille vide.

L'absence de respect pour les autres, conséquence directe de la vulgarité, dissout la charité. La charité, en tant qu'amour désintéressé et sincère, ne peut coexister avec une âme qui a fait place à la grossièreté et au mépris. De plus, l'incapacité à respecter les autres se reflète dans l'incapacité à adorer et à se tenir en présence de Dieu, car la relation avec le divin exige un cœur pur et une attitude de profonde humilité et de respect.

Proverbes 4:23 nous exhorte à "garder notre cœur plus que toute autre chose, car de lui viennent les sources de la vie." Ce verset souligne l'importance de maintenir la pureté et l'intégrité de l'âme.

Dans la philosophie néo-confucianiste, Zhu Xi affirme : "La tâche de notre vie est d'éclaircir notre esprit et de cultiver notre nature." Cela met en évidence l'importance de la discipline et du respect intérieur, fondamentaux pour une vie vertueuse.

En définitive, la vulgarité crée une barrière entre l'individu et sa spiritualité, l'isolant dans une prison d'indifférence et de superficialité. La corruption de l'âme due à la vulgarité conduit à une existence appauvrie, dépourvue de sens et de véritable connexion avec le sacré et l'humanité.


Vulgarity acts as a slow and insidious erosive force on the soul, degrading the dignity and intrinsic value of the human being and creating a thick barrier that prevents the true nature from emerging.

Those who indulge in vulgarity always lose respect for others and, consequently, for themselves. This behavior leads to spiritual emptiness, as vulgarity empties words and actions of their meaning, leaving only a hollow shell.

The absence of respect for others, a direct consequence of vulgarity, dissolves charity. Charity, being a disinterested and sincere love, cannot coexist with a soul that has given way to coarseness and disdain. Furthermore, the inability to respect others reflects the inability to worship and stand in the presence of God, as a relationship with the divine requires a pure heart and an attitude of deep humility and respect.

Proverbs 4:23 exhorts us to "guard our heart above all else, for it is the source of life." This verse highlights the importance of maintaining the purity and integrity of the soul.

In Neo-Confucian philosophy, Zhu Xi states: "The task of our life is to clarify our mind and cultivate our nature." This emphasizes the importance of discipline and inner respect, fundamental for a virtuous life.

Ultimately, vulgarity creates a barrier between the individual and their spirituality, isolating them in a prison of indifference and superficiality. The corruption of the soul due to vulgarity leads to an impoverished existence, devoid of meaning and true connection with the sacred and humanity.

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Saturday, October 26, 2024

Edward FeserさんによるXでのポスト

 
 
Edward Feser
⁦‪@FeserEdward‬⁩
Exactly. People say "Look how far the Church and the world have fallen in 60 years! Things will never get better!" – as if radical and rapid changes only happen in one direction, and as if what lasted for 2000 years isn't permanent but what lasted for 60 years somehow will be
 
2024/10/25 2:10
 
 


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Adrian VermeuleさんによるXでのポスト

 
 
Adrian Vermeule
⁦‪@Vermeullarmine‬⁩
A couple of "whitepills" about European Catholicism to start your day, from a recent conversation with some deeply impressive Catholic lawyers in Belgium. Remember, they observed, that from about 1800-1815 the situation of the faith in Europe seemed at least as bleak as it does…
 
2024/10/24 19:57
 
 


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Tuesday, October 22, 2024

まとめ:神の支配と人間の自由の共存



まとめ:神の支配と人間の自由の共存

• 神の摂理は世界全体を包括し、すべての出来事を導いていますが、その中には人間の自由意志の選択も含まれます。
• 神の計画においては、自由な選択自体が神の秩序の一部です。そのため、神の全能と人間の自由は矛盾しません。
• 道徳的責任は人間の自由意志によって担われ、神がすべてを支配するからといって責任が免除されるわけではありません。

この章の重要なポイントは、神の絶対的な支配と人間の自由意志が両立するというトマスの議論です。神の計画の中には人間の自由な選択も含まれており、したがって、人間は自分の行為に責任を持つべきだとされます。

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Email post to a friend: Roberto de Mattei. "La santa intransigenza"

https://draft.blogger.com/email-post/2235752662493900408/203244596971648606

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Thursday, October 17, 2024

Larry Chap

Instead, this mythopoetic marginalization is an acidic solvent that dissolves the true integrity of our finitude by reducing it to a mere conglomeration of sub-personal forces and "parts." And this then creates a cynical destruction of the higher "goods" that have been classically associated with human nature: Justice becomes veiled revenge, love is merely veiled lust, reason is a veiled will to power, and the moral good is merely a veiled form of manipulation in the run of enlightened self-interest.


This solvent, sometimes called "globalism," has as its theme song John Lennon's Imagine, the message of which can be distilled into the claim that if we can just dissolve every tie that binds, then the liberation that will ensue will bring peace to the world. But it is the peace of a de-Christified history that will in reality only see the return of the strong gods of Blut und Erde (blood and soil). And these strong gods, like the archons of old, will reinvigorate the connections between a death that is once again viewed as final and irreversible and the entire realm of the erotic.

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Sunday, October 06, 2024

Moses more merciful than Jesus

The retirement of this month of Cardinal José Luis Lacunza brought to mind one of the reasons that synodality in such rough shape. Cardinal Lacunza was one of the cardinals "from the peripheries," created the first cardinal from Panama by Pope Francis in 2015. He was not the archbishop of Panama City, but rather the bishop of David, a smaller diocese, all the better to make the point that Cardinals could come from anywhere.

Cardinal Lacunza's 80th birthday falls on 24 February 2024 (today!), so his retirement was expected. It was accelerated after an odd disappearance a few weeks ago, which sent the authorities in search of him. When he surfaced, unharmed, after a few days Lacunza apologized for what he called "a stupid prank."

As a new Cardinal he made a splash early at the Synod on the Family in 2015. He argued that Moses, who permitted divorce, was more merciful than Jesus, who did not. "Why can't Peter be more like Moses?," Lacunza asked.

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      • Commemorazioni
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      • Fwd: Analetti (XXXIII)
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