Fabrizio Ulivieri - TrendSetter

  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...

  Hours after my decision, I felt the undeniable reason that my life had begun to change with strangely aligned sensations. The only hesitation that made me wonder the morning when I got up was whether everything did not spring from the fictional leanings of my mind. After so many years I felt myself in my body. Before I was myself in someone else's body. Could it be true? For months and month after month, I had realized that a change was inevitable. for all was nonsense. Living like that was nonsense. The pain I suffered every day was nonsense. I couldn't handle my ineptitude in not finding a solution to my suffering. Above all because I knew what the solution was. I had to stop eating. Maybe had nothing to do with my real problem, but I wound up asking myself if my decision about stopping eating was according to the Zeitgeist or against it. When you think and when you talk you never think or talk aside from the times you live in. The way I talked and thought in the Seventies ...

  When you read J.M Coetzee, in quite many works (here we take into consideration Disgrace and Summertime ) what hits or blows you is dolour, suffering that ultimately generates also physical pain. The characters of these books are prisoners of themselves, prisoners of the place where they live and belong to: South Africa. His dolour seems to spring from the reason of being a white person who does not find the right way of living because is living in an inappropriate place where to live. The story of Disgrace is the best example, where David Lurie and his daughter Lucy have to bend their personalities to the disquieting's will of Petrus, a native that used to be the assistant on the farm of Lucy, which/who also through the complicity of three criminals who rape Lucy and brutalize David he (Petrus) will slowly take possession of. In Summertime , where the main character, Coetzee himself, recollects his life through a fictitious biographer, who is writing a biography of Coetzee by ...