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...

  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...