Whats An Anime Like Ouran?

Quiet Man is the one that did not wake up this morning with the anguish of knowing what will reveal about him Wikileaks
Quiet Man is what he did 24 hours straight between coach and all the rest to be in Rome to cry that this country is still alive
Quiet Man is the one in Rome yesterday reviewed once again the most beautiful and vital part of this country
Quiet Man is aware of how best to move 24 hours of his time with a guy who works in a continuous cycle at 40 ° C in a glass factory to be in Rome and took a day of holiday ... because he is lucky to have a permanent job (which many others would like) but at Palazzo Grazioli not even know it exists and what it represents in terms of effort and sacrifice
Quiet Man is the one that still gets excited to hear the Modena City Ramblers Hello Bella playing along with hundreds of thousands of people, including Camusso
Quiet Man is what he knows to leave for tomorrow, get 11 hours of work, and yet the only problem that arises is whether or not it will snow
Quiet Man is what had prepared a five-year rule of shit, and perhaps have a reduced sentence
Quiet Man is aware that tomorrow can stop the Finance, the Police, the Carabinieri, or who the fuck you want and can say to them with a smile because it has nothing to hide in the cupboards except some old-fashioned tie
Quiet Man is one who knows that in his life, there are minors and sluts or both categories that can tell anyone of their homes or businesses in the institutional buildings
Quiet Man is one who respects life but also the choice of everyone to surrender when we do not deem worth living
Man quiet is what you talk about in front of the TG that the openings of the church on contraception if they soundly beat the balls because that is not the center of power its ideal reference
Quiet Man is the one that still manages to get angry in front of so many demonstrations of barbarism and of dullness painted green Po
Quiet Man is what he has done his words when Enrico Berlinguer said: We are convinced that the world, this terrible, intricate world of today can be known, understood, processed, and put to serve man , of \u200b\u200bits welfare, his happiness. The struggle for this goal is a test that can fill a life with dignity.

Pregnancy Cervical Discharge

Quiet Man must consume slowly this dark ...

"It must be consumed slowly this darkness. Meanwhile, back to you to read books. To give them words. Rivers of words and thoughts. They read, without pause, make them even burst read and punctuation. Commas, periods, semicolons, exclamation points and, finally, question marks. Question marks. Some serious question in the silence of their rooms, at the bottom residue of the soul will begin to have it. All. At that point, you'll see, the battle will be won because the protest will not be a stream, a season, but the skin covering them. Then you rip vagliela ...".

Rules For Frustration Game

work devalued

Add a note to the passage of the Manuscripts of Marx by publishing an excerpt from the book of Marco Panara, disease in the West. Because the work is no longer needed .

look again your thoughts and comments, this time free of questions "scolastiche", perché la questione affrontata in questo importante studio è davvero urgente, soprattutto per chi, come voi, tra non molto dovrà fare i conti con questa "malattia".

Da La malattia dell´Occidente di Marco Panara , pubblicato da Laterza (2010).

Mettere insieme declino del valore del lavoro e peggioramento della qualità della democrazia non è una forzatura. Perché c´è un rapporto diretto tra lavoro e democrazia, un rapporto storico e biunivoco talmente forte che ne rende paralleli i destini.
La democrazia ateniese era fatta di uomini liberi e di schiavi, ove la democrazia era appannaggio dei primi e il lavoro era riservato ai secondi. La democrazia moderna è invece il frutto di un lunghissimo processo di liberazione del lavoro. Per molti secoli l´esperienza ateniese è stata cancellata, non solo nella realtà politica ma anche nel progetto, semplicemente non considerata tra le opzioni non solo possibili ma neanche auspicabili. A tirare fuori quel modello dalla sua cristallizzata classicità è stato il lentissimo e intermittente itinerario attraverso il quale il lavoro ha sciolto le sue catene. Un millennio e mezzo dopo Atene, sono stati nelle città gli artigiani e i mercanti, a volte diventati anche banchieri, a conquistarsi uno spazio economico e, a partire in Italia dai Comuni, anche politico. Una democrazia a few, corporate, closer to that of Athens in its elitism than to the modern, but with the difference that the age of Pericles was the key to winning work, shop, trade (while the agricultural labor remained servile).
work opening up a space first, an initial crack nell'assolutismo. Through it emerges a new class that is not a child of war nor of land ownership, which has its own economic autonomy, its own dynamism and begins to create its own political space: in some places, at certain times, not everywhere and all 'but steadily, but the first step with which the work opens a space for political participation. They will spend more centuries of absolutism, but that seed will germinate and slowly bourgeois revolutions its (...)
is the loss of value of work, is the new poverty, one that advances in industrialized countries, two factors closely related to each other that are tearing that relationship is vital for democracy that the link between the work and rights. The job insecurity and its impoverishment in itself contain the threat, and often the prospect or the reality of poverty, which threatens widespread acceptance makes it work without rights. The need, or fear of poverty, leads to barter a bit 'income with the waiver of the rights attached to work and this will automatically lose us back in time, pre-democratic era, when work was alone and just sweat in exchange for (little) money. The conclusion which comes Nadia Urbinati is that "the association of labor law can not be considered as an option which you can do without, but is in effect a factor of democratic stability."
poverty, fear of poverty, separation from the labor rights, the return to a conception of work and brute survival tied to threaten democracy itself. But this is not the only threat. There is another mirror attached to this deal quale useremo la chiave proposta da un altro studioso, un economista politico questa volta, Michele Salvati.
Nel suo libro Capitalismo, mercato e democrazia (Il Mulino 2009), Salvati analizza il rapporto tra democrazia e capitalismo e postula che senza capitalismo, ovvero senza proprietà e mercato, la democrazia non ci può essere, e che però il capitalismo contrasta con la democrazia. La sua conclusione è che una buona democrazia è in grado di tenere a bada le tendenze peggiori del capitalismo. E il punto è proprio questo: perché una democrazia sia ‘buona´, e sia quindi in grado di contenere le forze che tenderebbero naturalmente a conculcarla, bisogna che ci siano interessi diffusi in grado di bilanciare quelli forti.
(…) I valori e le tendenze che si contrappongono nella dinamica di una società democratica sono quella egualitaria e quella elitaria o oligarchica, e il braccio di ferro avviene tra gli interessi – o i poteri – forti (oligarchici) e quelli diffusi (egualitari). Posto che a dare forza agli interessi forti è l´efficienza (fino ad un certo punto) del capitalismo nel creare ricchezza e benessere, cosa la dà agli interessi – o poteri – diffusi? La risposta è: il lavoro, il valore sociale ed economico del lavoro.
La discussione che ha portato alla formulazione dell´articolo 1 della Costituzione italiana è illuminante. A sollevare la questione inclusion of the concept of work is the Catholic Giorgio La Pira, who on October 16, 1946 through the work of a subcommittee of the Constituent Assembly proposes the following article: "Work is the foundation of the entire social structure, and its participation in appropriate areas of economic, social and political condition of the new democratic character is "(...).
Democracy and work are intertwined and therefore the mission of the work, as the foundation of democracy is to give her the strength to be 'good', to be a good democracy.

New Mother Congratulation Messeges

Sociological Laboratory, 4: Alexis de Tocqueville

depersonalization, flattening of tastes, leveling delle coscienze, volgarità diffusa: così Tocqueville vede la democrazia, esito di una "tirannia della maggioranza" , ovvero di una massa anonima in balia degli stessi gusti e della moda, alla ricerca solo dell'apparenza mondana e del benessere materiale a tutti i costi.

Va subito precisato che per Tocqueville in politica il principio formale di maggioranza va rispettato . Si tratta però di un principio formale, non materiale: ciò che va respinto è invece i l potere tirannico della maggioranza , perché esso annulla le libertà dell'individuo. Il "nuovo tiranno", cioè la maggioranza, minaccia la sfera spirituale, perché fa get this message across to the "different", who does not conform to his power: "If you do not want to feed my own thoughts and my own tastes, you can do: Do \u200b\u200bnot be put to death, or you will lose your rights as a citizen. But these rights will be useless because if you aspire to be elected by your fellow citizens, they will reject you, and you will escape as an impure and be extravagant. You are different from the majority: it does not recognize you, your life was saved, but is worse of death. "
In light of these pages from Democracy in America, discuss Tocqueville's reflections on the following guiding questions:
1) believe that the description of Tocqueville's "an innumerable multitude equals of men, intent only to obtain small and vulgar pleasures with which to satisfy their desires "is still relevant today? what aspects you think are little or not at all shared?
2) Tocqueville seems to despise the" neutral "or the" masses " anonymous. What has the foundation, do you think this review so drastic?
3) on your personal experience you've ever felt this "tyranny"? did you ever feel overwhelmed by the will of the majority of your peers (classmates, friends, acquaintances) who does things where you do not recognize?

"The form of oppression by which democratic peoples are threatened not rassomiglierà to those that preceded it in the world , our contemporaries non ne potranno trovare l'immagine nei loro ricordi. Invano anch'io cerco un'espressione che riproduca e contenga esattamente l'idea che me ne sono fatto, poiché le antiche parole dispotismo e tirannide non le convengono affatto. La cosa è nuova, bisogna tentare di definirla, poiché non è possibile indicarla con un nome.
Se cerco di immaginarmi il nuovo aspetto che il dispotismo potrà avere nel mondo, vedo una folla innumerevole di uomini eguali , intenti solo a procurarsi piaceri piccoli e volgari, con i quali soddisfare i loro desideri . Ognuno di essi, tenendosi da parte, è quasi estraneo al destino di tutti gli altri : i suoi figli for him and his friends formed the whole human species as the rest of his countrymen, he is close to, but does not see them, touch them but not feel them at all, he lives in himself and for himself, and if the remains still a family, we can say that has no homeland.
Over and above them rises an immense power and protect , who only undertakes to insure their property and watch over their fate. It is absolute , detailed, regular, provident and mild. resemble paternal authority if, as it was intended to prepare men for manhood, while tries to fix irrevocably in childhood , love that people have fun, they do not think that a good time. She enjoys work with their welfare, but he wants to be the only agent and controller; ensure their safety and to ensure their needs, facilitates their pleasures, is their main business, directs their industry, regulates their successions, divide their inheritance, it could not remove them entirely the trouble of thinking and the pain of living? So every day it makes
less necessary and more rare use of free will , restricts the action of the will in the smallest space and takes away little by little even the use of every citizen of himself. Equality has prepared men for these things, willing to endure them and often consider it as a benefit.
So, after taking from time to time in his powerful hands every individual and it is formed in its own way, the king extends his arm the whole society, it covers the surface with a network of small complicated rules, minute and uniform, through which even the most original and vigorous spirits do not know how to shine and rise above the mass, it does not break the will, but softens, bends the head and, rarely forced to act, but continually strives to prevent action is taken, not destroy, but prevents you from creating, not tyrannize directly, but it hinders, compresses, wear out, extinguished, then reducing the nation to being nothing more than a herd of timid and industrious animals, of which the government is the shepherd.
I have always believed that this species of servitude settled and quiet, which I have described, could be combined with images is better than some of the outward forms of freedom and that it is impossible for it to be established even in the shadow of popular sovereignty .
Our contemporaries are constantly fatigued by two contrary passions: they feel the need to be guided and wish to remain free, not being able to prevail over one another, strive to reconcile them: imagine a unique power, protect, and powerful, but elected by the public, combined with the centralization of popular sovereignty. This gives them a kind of relief console themselves that they are under protection of thinking they have chosen their own guardians. Each individual bears to feel connected, because it thinks it is not a man or a class, but the entire nation to hold the rope that binds him.
In this system the city comes a time dependence to elect the master and soon after you fall. "
A. de Tocqueville, Democracy in America , edited by G. Candeloro, Rizzoli, Milano 1996, pp. 732 -33.

Bloody Cm Before Period

Sociological Laboratory, 3: Auguste Comte

celebrated in these pages are taken from the positive philosophy Course (1830-42), describes the famous Comte law of three stages. Comte believes, namely that the historical development of mankind, like the individual moved from a '"childhood" (corresponding to the level of theological -dummy) to a "youth" (abstract-metaphysical stage ) up to adulthood (positive or scientific stage ). Each of them corresponds to a specific mode of knowledge.
After reading the passage, explain the text by answering the following questions:
1) at what stage of human development si cercano le leggi oggettive dei fenomeni attraverso l'osservazione?
2) Comte afferma che lo sviluppo dell'intelligenza umana è soggetto a una legge "per necessità invariabile". Che cosa intende con tale espressione?
3) Comte afferma che lo stadio metafisico non trasforma in modo sostanziale la conoscenza propria dello stadio teologico. In che senso?
4) Perché lo stadio positivo rappresenta la fase "adulta" dell'intelligenza?

5) Comte ritiene di aver scoperto la legge fondamentale della storia umana. Anche Marx, quasi negli stessi anni, riteneva di aver individuato nel materialismo storico la legge che governa la storia. Che differenza c'è fra le due scoperte?

"To properly explain the true nature and character of the philosophy it is necessary to cast a positive overview of the gradual process of the human spirit as any doctrine can be known better when you know the story.
so studying the development of 'human intelligence in its various spheres of activity, from the first event to this day, I think I discovered a great fundamental law, to which it is subject to invariable need and which can be precisely defined with rational proof is derived from knowledge of our organization, both with the historical verification result of a careful examination of the past.
This law is that each of our core area, each area of \u200b\u200bour knowledge, passes successively through three different stages: the stage theological or fictitious, the metaphysical or abstract stage; the positive or scientific stage. In other words, the human spirit by its nature, strive after, in all its research, three methods of philosophizing, whose character is essentially different and even opposite: at the theological method, then the metaphysical, and finally the positive method . Since there are three types of source philosophy or views on all the general phenomena, which are mutually exclusive: the first is the necessary starting point of intelligence umana, il terzo la sua sistemazione definitiva e fissa, il secondo vale soltanto come momento di passaggio.
Nello stadio teologico lo spirito umano indirizza essenzialmente le sue ricerche verso la natura intima delle cose, le cause prime e le cause ultime di tutti gli effetti che lo colpiscono, in una parola, verso le conoscenze assolute e si rappresenta i fenomeni come prodotti dall’azione diretta e continua di agenti sovrannaturali piú o meno numerosi, il cui arbitrario intervento dà ragione di tutte le contraddizioni apparenti dell’universo.
Nello stadio metafisico, che non è in fondo se non una semplice modificazione generale del precedente, gli agenti sovrannaturali sono sostituiti da forze astratte, vere entità inerenti the different beings in the world and conceived as capable of making themselves all the observed phenomena, the explanation is, therefore, to assign to each the corresponding entity. Finally
stadium positive human spirit by recognizing the impossibility of achieving absolute waiver of the terms to look for the source and fate of the universe and intimate knowledge of the causes of phenomena, to devote himself solely to discover, using appropriately combined of reasoning and observation, their actual laws, that is their invariable relations of succession and likeness. The explanation of the facts, thus reduced in its real terms, is nothing now that the bond place between different particular phenomena and some general facts, hence stem the progress of science tends to decrease the number of laws [...]
Ordunque, if the positive philosophy is the true final state of intelligence human, that state towards which it has always been more intensely stretched, however, it was obliged to employ at the beginning and during a long succession of centuries as a method or as a provisional doctrine, philosophy, theology, philosophy, whose character is d ' be spontaneous, and therefore the only possible source, the only one that can also offer to our spirits rising a sufficient interest. It is now very easy realize that this philosophy to move from provisional to final philosophy, the human spirit had naturally adopted as a transitional philosophy, methods and metaphysical doctrines. The latter consideration is required to complete the brief general information on the great law that I proposed. "

Opera Mini 4.2 For Sun Cellular

Sociological Laboratory, 2: Karl Marx

The following text is taken from Economic and Philosophical Manuscripts of 1844 of Marx, published posthumously in 1932. The passage illustrates an important sociological concept that we studied in class, or the alienation of labor in the capitalist world. We have learned, in fact, that in previous modes of production l'alienazione era assente: c'era sì la schiavitù, la servitù, la subordinazione, il vassallaggio, lo sfruttamento, il disprezzo della vita umana: ma non c'era quel fenomeno tipico del capitalismo che è l'alienazione. Marx poi svilupperà in modo più "scientifico" queste sue tesi nei celeberrimi tre libri del Capitale .

Marx parte da un'affermazione che sarà poi caratteristica del suo materialismo storico : "noi partiamo dall'economia politica, da un fatto presente". Il materialismo storico parte cioè da quello che accade veramente, dalle concrete condizioni materiali di esistenza degli uomini, dal loro lavoro , Not what should be (typical of the utopian socialist Saint-Simon). The question that then arises is: why the worker, as Marx writes, is foreign to the product of his labor? This seems to hide the "secret" of capitalism: it works better the more the workers are "alienated" from what they do, with devastating consequences, both psychological and individual than on society.
In discussing this text, I remind you that when Marx wrote these pages do not exist:
- unemployment benefits;
- layoffs and other "social"
- Welfare State.

"We start from a fact of political economy, a fact this .
The worker becomes all the poorer the more wealth he produces, the more his production increases in power and extension. The worker becomes a commodity the more vile the greater the amount of goods it produces. The devaluation of the human world grows in direct relation with the enhancement the world of things. The work not only produces goods, produces itself and the worker as a commodity , and just in the same proportion in which it produces commodities generally.
This fact does not make more than this: the object that produces the work, the product of labor is opposed to it as a be foreign, as an independent power by the person who produces it. The product of labor is work that is fixed to an object, has become one thing, it 's objectification of labor. The completion of the work is its objectification. This realization of the work appears in the stage of the private economy as a cancellation of the worker, objectification appear as loss and enslavement object, the appropriation as estrangement as alienation.
The implementation of the work presents itself as a cancellation in such a way that is canceled until the worker to die of hunger. The objectification loss of the object is presented as such so that the worker is robbed of items needed not only to life but also for the job. Already, the work itself becomes an object of which he is able to seize only with the greatest effort and with the most irregular interruptions. The appropriation of the object appears as estrangement in such a way that many more objects the worker produces, the less he can possess and the more it ends up under the dominion of his product, of capital. All these consequences are implicit in the determination that the worker finds himself compared to product of his labor as compared with a foreign object . Indeed, based on this assumption it is clear that the more the worker is consumed in the work, the more powerful becomes the alien world, objectively, that he created before, the more he becomes poor, let alone his inner world belong to him. The same is true in religion. The more things a man moves in God, the less he believes in himself. The worker puts his life in the subject, but henceforth his life no longer belongs to him, but the object. The greater this activity, therefore, the more the worker is no object. What is the product of his work, not himself. How much greater then is this product, the smaller is himself. L ' alienation of the worker in his product means not only that his work becomes an object, something that exists to' outside, but that it exists outside him, independent of him, alien to him, and before he becomes a power to stand alone means that the life he has given the subject matter, is opposed to the hostile and alien. "
K. Marx, Economic and Philosophical Manuscripts of 1844 , trans. com.'s N. Bobbio, Einaudi, Torino 1970, pp. 71-72.