Fabrizio Ulivieri - TrendSetter

  Ricordi quelle domeniche insieme Quando io cercavo l'amore e te Si camminava per colline assieme Pensavi alla morte invece te Al dolore che pativi lí dentro Tua madre invocavi e perché Chiedevi al tuo soffrire il centro? Dagli occhi tuoi vedevo cupe ombre Che il tuo ormai stanco baricentro Portava impotente  loro ingombre. D'amore mancavo e triste andavo A tuo lato per lunghe strade sgombre.

  Σιλβίᾳ καὶ Κλαυδίᾳ — πάσῃ τῇ ἀγάπῃ ᾗ αὐτὰς ἐν τῷ βίῳ ἠγάπησα Visi pavargę, dulkėmis pajuodę Į paskutinę šitos žemės rinką Nedrąsiai, pamažu Suslinkom Dar kiek pabūti. Juk gražu - Ar ne? - dar kiek pabūti . (Antanas Maceina - Gruoda) [***] Quando io piú non sarò qui - tu sarai. E ancora sarà viva la tua storia, Di mia forse poco ricorderai. Andrai sola per la tua traiettoria. Un angelo in più ti accompagnerà Nella strada - che tenga sua memoria. ------------ [***] Stanchi, neri di polvere All'ultimo stare di questa terra Senza grande coraggio, lentamente Siamo giunti insieme. Ancora un poco resteremo qui. È bello, no? Un po' ancora - uniti andare. Telegram: De Unamuno Whatsapp: De Unamuno

  This concept is known as genius loci -  the spirit of place.  The culture of genius loci must be restored. Until now, white has been confused with black. Cultures have been dismantled. They have been distorted. Children have been separated from their mothers. Scents and flavours have been mixed together. The horizon of the self - that which exists and endures by its own nature - has been eroded in order to create uncertainty, a sense of not belonging, and cultural conflict. This is the typical pattern of a Satanic vision: first, confusion is created. Then falsehood is established. Once a person can no longer distinguish what is their own from what is foreign, they become easy to manipulate. People are manipulated within the context of a Malthusian culture. The greater the confusion, the weaker the memory. The weaker the memory, the more easily the spirit of place -  genius loci -  is erased. ------------------- Telegram: De Unamuno Whatsapp: De Unamuno

  Upanišados ir Herakleitas kelia fundamentalius filosofinius klausimus apie neregimybę. Porfirijus nagrinėja neregimybės ir regimybės santykį. ------------------- Telegram: De Unamuno Whatsapp: De Unamuno

  The Upaniṣads and Heraclitus raise fundamental questions concerning the invisible. Porphyry examines the relation between the invisible and the visible. ------------------- Telegram: De Unamuno Whatsapp: De Unamuno

  Tutto sa di morte qua - di non vita Il cielo è sempre grigio mai il sole Scalda il sangue e a viver invita Il cuore ha ragioni sue che vuole Al buio bianco del ghiaccio e neve Raccoglie sé e muto cresce e duole Nella mente si spande e la imbeve E nel grigio di questo mondo crea Sale e va là oltre l'odiosa neve È l'unico sole che arde mia idea La parola e il pensiero sviluppa Si fa misericordia e sua dea. ------------------- Telegram: De Unamuno Whatsapp: De Unamuno

  Kai vertini istoriškai, tu reliatyvizuoji. Tuo pačiu metu, kai įtrauki į kontekstą esminius filosofinius klausimus, atimi iš jų filosofinę vertę ir reliatyvizuoji jų reikšmę. Tas pats ir su tiesa: jos negalima reliatyvizuoti. Tiesa yra viena. Lygiai taip pat ir esminiai filosofiniai klausimai — jie nepriklauso nei nuo laiko, nei nuo vietos.[1] Tokiu principiniu klausimu prasideda ir Mundaka Upanišada . कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति kasmin nu bhagavo vijñāte sarvam idaṃ vijñātaṃ bhavatīti „O Garbingasis Viešpatie, ar pažinus tai (hic et nunc), tampa pažinta visa tai, kas yra (idam)?“ Kitaip tariant, jei žinau tai (hic et nunc), žinosiu ir visa kita. Jei atsiras tai (hic et nunc), atsiras ir visa kita. Antano Maceinos mintyje ši esminė pažinimo klausimo struktūra buvo susieta su skausmu. Maceina atrado skausmą kaip pagrindinę žmogaus egzistencijos varomąją jėgą. Maceina labai anksti susidūrė su pasaulyje šėlstančiu blogiu: „Man pačiam blogis įvairiu savo pavidal...

  When you evaluate something historically, you relativize it. At the very moment you place fundamental philosophical questions within a historical context, you deprive them of their philosophical value and relativize their significance. The same applies to truth: it cannot be relativized. Truth is one. Likewise, fundamental philosophical questions belong neither to a particular time nor to a particular place.[1] It is with such a principled question that the Muṇḍaka Upaniṣad begins. कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति kasmin nu bhagavo vijñāte sarvam idaṃ vijñātaṃ bhavatīti O Blessed One Sir, by knowing this [locally] does the [idam] All become known? In other words, if I know this (hic et nunc), I will know everything else. If this (hic et nunc) comes into being, everything else will come into being as well. In Antanas Maceina's thought, this fundamental structure of the question of knowledge was linked to suffering. Maceina discovered suffering as the primary drivi...

  Mai passerai - hai lasciato la tua storia Su quella spiaggia che sempre verrai E mi riderai come tu solo fare potevi Tu unica forma - tu unico tu irripetibile Nel sole stavi - ieri e oggi così mi ridevi. ------------------- Telegram: De Unamuno Whatsapp: De Unamuno

  Fragment 31 of Sappho shows how beauty can be a source of suffering. In this fragment, beauty does not generate desire but pain, dizziness, and palpitations. A man of godlike beauty does not generate carnal desire because he represents perfection, and perfection generates fear, confusion, and the other states that Sappho describes in Fragment 31. Sappho does not speak of carnal desire or sexual excitement, but of physical and spiritual suffering. The imperfect, the monstrous, the deformed, the uncommon, and the sinful — understood as the highest form of spiritual imperfection — generate the desire of the flesh. Fragment 31. He seems to me the equal of the gods, that man who sits facing you, and, close beside you, listens and speaks sweetly, and laughs with irresistible charm. Indeed, that has set my heart trembling within my breast. For whenever I look upon you, even for a moment, my voice no longer comes to me; my tongue is broken; at once a subtle fire runs beneath my sk...

  La verdad debe ser desvelada; no es evidente por sí misma, pues, como dice Heráclito, «la naturaleza ama ocultarse». Descubrir la verdad requiere una adaequatio entre quien la busca y el kairós (καιρός), el momento oportuno. En otras palabras, la verdad solo se revela cuando ella misma consiente en salir a la luz. χρόνῳ δὲ παντάπασιν ὀλίγῳ διακαλύπτεται τὰ τοιαῦτα στρατηγήματα, τῆς φύσεως οὐκ ἀεὶ κρύπτεσθαι φιλούσης ἀλλ᾽, ὁπόταν καιρὸς ᾖ, τὸ ἴδιον κάλλος ἀναφαινούσης ἀηττήτοις δυνάμεσιν [Filón de Alejandría, De Specialibus Legibus IV, 51 (V, p. 220 Cohn)] «Pero, al cabo de muy poco tiempo, tales estratagemas quedan completamente al descubierto, pues la naturaleza no ama permanecer siempre oculta; antes bien, cuando llega el momento oportuno (καιρός), manifiesta su propia belleza mediante fuerzas irresistibles.» Telegram: De Unamuno Whatsapp: De Unamuno

  Truth must be uncovered; it is not self-evident, for, as Heraclitus says, "nature loves to hide." Uncovering the truth requires an adaequatio between the seeker and the καιρὸς, the opportune moment. In other words, truth reveals herself only when she consents to come to light. χρόνῳ δὲ παντάπασιν ὀλίγῳ διακαλύπτεται τὰ τοιαῦτα στρατηγήματα, τῆς φύσεως οὐκ ἀεὶ κρύπτεσθαι φιλούσης ἀλλ᾽, ὁπόταν καιρὸς ᾖ, τὸ ἴδιον κάλλος ἀναφαινούσης ἀηττήτοις δυνάμεσιν [Philo of Alexandria, De Specialibus Legibus IV, 51 (V, p. 220 Cohn)] "But after a very short time such stratagems are uncovered, since nature does not always love to remain hidden, but, whenever the proper moment arrives, reveals its own beauty by irresistible powers" Telegram: De Unamuno Whatsapp: De Unamuno

  Io non volevo invecchiare e in verità Ho fatto l'impossibile per l'immortalità. Per l'eterna giovinezza a cui ho creduto Di morire un giorno ho sempre negato. E ho pensato che il tempo fosse fermo Che quello stato non avrei cambiato. Per tanti anni ho proceduto da infermo Un male incurabile di nome arroganza. L'arroganza di vivere solo d'ormoni È un male vero e sincero, mi chiedo? La natura d'esser giovani ha ragioni Che crescono e vanno per volizioni. Nell'arroganza vive il suo discrimine vecchio e nuovo, mortale e immortale. Ma all'eterno essere umile, che vale? Senza l'insolenza avrebbe lui limine? Telegram: De Unamuno Whatsapp: De Unamuno

  Homesickness, or nostalgia, is a longing not so much for people as for the natural landscape of one's homeland: its forests, mountains and hills, rivers, lakes, the blue of its skies, its sunsets—in short, for the whole environment with which a person has grown together, and on leaving which he feels that he has left behind a part of himself. (Antanas Maceina) Below is a poem by Salomėja Nėri s, one of Lithuania's most celebrated poets, who suffered more than perhaps any other Lithuanian intellectual from being separated from her homeland and, above all, from being accused of treason (rightly or wrongly, that is not for us to judge). Bloodied and plundered, You stand before my eyes... I would walk a hundred miles on foot Until I saw you living once again. Whether orchards there are blossoming, Or fruit hangs heavy on the bough, Or yellow leaves are falling, I shall return to you on my knees Through rain, hard frost, and winter's cold... Like the grass that grows in...

  Tėvynės pasiilgimas, arba nostalgija, yra pasiilgimas ne tiek žmonių, kiek tėvynės gamtos: miškų, kalnų bei kalnelių, upių, ežerų, dangaus mėlynės, saulėlydžio, apskritai visos aplinkos, su kuria žmogus yra suaugęs ir kurią palikęs jis jaučiasi palikęs savo paties dalį.  (Antanas Maceina) Sukruvinta ir apiplėšta Ji stovi man akyse… Šimtus aš mylių eisiu pėsčia, Kol gyvą pamatysiu. Žydės ten sodai, svyros vaisiai, Ar lapai kris pageltę, Aš keliais į tave pareisiu Per lietų, gruodą, šaltį… Mane – kaip lauko žolę – girdė Gimtosios žemės syvai… Aš saugojau tau savo širdį – Žėruojančią ir gyvą. Nepardaviau tavęs aš niekad, Neišdaviau, mieloji! Audra praūžia, miškas lieka… Širdis gi nemeluoja. (Salomėja Nėris) Telegram: De Unamuno Whatsapp: De Unamuno

  " Lebennach dem Tode - Wer Gründe hat, an sein 'Leben nach dem Tode' zu glauben,  muß seinen 'Tod' während seines Lebens ertragen lernen" *** (Friedrich Nietzsche Fragmente 1[8]) When we speak of death, we have in mind two kinds of death: death in life and death after life. While we are alive, we avoid speaking or thinking about death, as though it were not part of life; we live as if we were immortal. Death after life—as far as we can conceive of it while still alive—can only be imagined, and we begin to imagine it when we start to feel old, when death draws near. Then reality begins to seem unreal, and everything we have experienced up to that point loses its tangibility, its coherence, and its shape. We begin to realise that the life in which we believed no longer exists—indeed, that it never truly existed—and that the only genuine reality is death: the everlasting end of all illusions, all hopes, and everything, great or small, that we have managed to ...

  " Lebennach dem Tode - Wer Gründe hat, an sein 'Leben nach dem Tode' zu glauben,  muß seinen 'Tod' während seines Lebens ertragen lernen" *** (Friedrich Nietzsche Fragmente 1[8]) Kalbėdami apie mirtį, turime omenyje dvi jos rūšis: mirtį gyvenime ir mirtį po gyvenimo. Kol esame gyvi, vengiame kalbėti ir galvoti apie mirtį, tarsi ji nebūtų gyvenimo dalis; gyvename taip, lyg būtume nemirtingi. Mirtį po gyvenimo – tokią, kokią dar gyvi galime įsivaizduoti – galime tik įsivaizduoti, ir pradedame tai daryti tuomet, kai pradedame senti, kai mirtis artėja. Tuomet tikrovė ima atrodyti netikra, o visa, ką iki tol patyrėme, praranda savo apčiuopiamumą, nuoseklumą ir pavidalą. Pradedame suprasti, kad gyvenimas, kuriuo tikėjome, nebeegzistuoja – iš tiesų jis niekada ir neegzistavo – ir kad vienintelė tikroji tikrovė yra mirtis: amžina visų iliuzijų, visų vilčių ir visko – didelio ar mažo – ką mums pavyko pasiekti per mums skirtą laiką, pabaiga. Taip mes išmokstame mirt...

  Às vezes, em dias de luz perfeita e exacta, Em que as coisas têm toda a realidade que podem ter "A volte, nelle giornate di luce perfetta e precisa, Ecco che le cose hanno tutta la realtà che possono avere" (Fernando Pessoa) La tua presenza - leggera sembravi E costante andavi tutta la vita. Eterna promessa a me passavi. Non era quella la terra smarrita La terra di mezzo di ora data Era l'unica terra e la mia vita. E lí radicati a noi fissata Tu la carne insegnavi e lo spirito Modellavi di me tu dedicata. Una madre sperimenta il suo debito Al figlio dà vita di stesso sangue Va al presente delle cose suo credito. Ma la memoria fa tempo esangue Si scolora come mai avvenuto Tutto quello hai creduto poi langue. ---------- Telegram: De Unamuno Whatsapp: De Unamuno

  Mi chiedo se un Dio davvero piccino Come l'essere umano così sia Da chinarsi a sua altezza meschino. La miseria dell'uomo nella via Di sua vita molte bassezze chiede Che per un Dio sarebbe sol follia. Un Dio per uffici e riti cede? Pare. In tutta la storia irretito Vedo nella liturgia si concede. Non da altro modo è appetito. Ma davvero un Dio buono è quello Che per darsi deve venir circuito? Rispondere né so e neppure bello Dire che sia quel Dio a noi maligno. Un Dio è di amore a sé sacello. Dio, io spero tu a me sempre benigno E nel dubbio ogni giorno straziato Ti imploro padre - non mai patrigno. Telegram: De Unamuno Whatsapp:  De Unamuno

  I believe there is a single transversal category embracing all those subsistentiae of which Richard of St. Victor writes [ HERE ]: subsistentiae quae sunt illae substantiae quas participare non potest aliquid aliud - those subsistentiae of which each is that very substance in which no other being can participate. It is the category expressed by every human being on this planet throughout his or her life: “Here I am. I exist. Me too.”  The following short story beautifully exemplifies this: Nymphomaniac "Ηθος Ανθρωπῳ Δαιμων" A man's character is his demon. (Heraclitus) Men call me a whore. They say I'm a whore. How simple men's minds are. To them, a woman is either a mother, a sister, a saint, or a whore. I'm twenty-five years old. I've been with about two hundred men. I made love for the first time when I was eighteen. I don't remember all their faces. I don't remember all their names. I remember their smell, though. Their bodies. The pleasur...