Tuesday, December 15, 2009
Quotes To Put In Cards
Bodai
Essay on the concept of enlightenment in Buddhism, published on the website under the heading Nipponico.com Bodai.
Eumeswil Cultural Association organized under the patronage of the town of Florence, a series of lectures on a theme set on the spirituality, tradition and self-knowledge. On the day Saturday, May 5, 2007, at 17:00, was held at the Educandato SS. Annunziata in Florence, the conference entitled "Satori in Zen Buddhism." The rapporteur will summarize with the following report and investigate the issues raised.
Bodai, the awakening of the authentic Christian Martorella be
The concept of enlightenment, although fundamental and central in Buddhism, is not clearly defined, understood by its very nature ineffable and elusive. Yet, the historical Buddha, Shakyamuni, is awarded the title of Buddha because of his enlightenment. In Sanskrit bodhi enlightenment is said, a term translated into Japanese with the words bodai and satori. A person who has attained enlightenment, bodhi, is therefore that Buddha. So it is only through the Buddha's enlightenment. However, the lighting can not be known by those who have not achieved because the lighting is an experience. The paradox is obvious. There is talk of enlightenment of Buddha without having a clear concept of what it is. It is recognized, by definition, it is unknowable if you are not Buddha. Buddha only has the experience of enlightenment. Why there is no clear concept of enlightenment? This is because the lighting is not even an idea or a concept and intuition. Lighting is an experience. Experience of what? Simply experience illumination. Lighting is an experience in itself, that does not have a particular object or content. So we can say clearly and more clearly that enlightenment is the experience of a condition, a state of being. But the difficulty in understanding the only question is highlighted, it is not yet resolved. Lighting is an experience. So, like any experience, it is first test, is experienced, tested. The verbal description does not convey quite the experience (1). This feature has forced some schools Zen enlightenment, as the Rinzai sect, to adopt a verbal strategy aims to show the limit of the word, and then overcome it. In contrast, the sect Soutou, practice silent meditation called zazen, which consists of sitting in silence. Although opposed these methods are both valid (2). The validity of a Buddhist practice is measured on results and effects achieved. It is not an abstract process. Verification is the only acceptable criterion (3). The Buddha taught that his teachings are expedient means to attain Buddhahood. The aim of Buddhism is not the ritual, the purpose is enlightenment. As the lighting experience, so it is strictly personal. For this reason, the methods used must comply the particular person. The ability to use different devices to suit individual situations and specific capacity was the Buddha. Links (4) can be various: a speech, a committee, a gesture, washing clothes, the gift of a flower. The important thing is to arouse the introspection of the self and the interpenetration of things, touching the chord of the personality of a human being.
The personal character of illumination is described by the Soku Soku Shin Butsu, the Buddha's heart. The personal aspect of lighting is best understood by a study of Buddhist texts, particularly the latest and most recent as the Lotus Sutra and the Sutra of the Garland, who affirm that the Buddha nature belongs to all living beings. So everyone really light, just do not know they possess. So far we have said something about the lighting more limited: it is an experience that everyone has. So there are the coordinates that identify what we talk about. The latest coordinated Buddha gives us is the purity. The purity is obtained by removing the toxins that pollute the mind. These toxins are called the three poisons (san doku). They are anger (Ikari), desire (musabori) and ignorance (Orok). Buddhism has suggested at different times alternatives to the three poisons. Hinayana Buddhism instead suggested the liberation from the three poisons through the doors leading to the release, namely the recognition of non-self, not desire, not form. These teachings tell us that there are no permanent forms, everything is transient, even the self and desire. Mahayana Buddhism simply suggests to transform the three poisons. The vital force in anger, the desire into compassion and wisdom in ignorance. Together with the purification of the three poisons, Buddhism practice the vision and contemplation of the mind (kanjin). Indeed, it is important to know their own minds to understand the nature of illusions and transform the toxic agents. This practice is through meditation.
In conclusion, the aim of Buddhism, especially Zen, and free life by artificial and unnatural purposes, revealing its true potential. Zen is always presented as contradictory and elusive precisely because it does not accept any kind of manipulation and exploitation. Every time you try to set your mind to something, just Zen denies it. If one turns to negative, also denies it. The truth is not in something, the truth is in everything. The clouded mind is only able to discriminate and distinguish between, on the contrary, the enlightened mind is able to understand and penetrate. To That is why the mind of Zen is closer to the mind of a child at play, and is very far from the mind of those who believe the views and smug certainties. Dougen said that holding the hand open on a pass across the desert sand carried by the wind, while keeping the closed hand will shake a few grains. Zen teaches us to conceive of the opportunities and to refuse possession of what may become an obstacle for life. An example of the mind is provided misleading image of the monkey who became agitated and tormented because he can not grasp the moon's reflection in the water. How many times the human mind behaves like that, twisting and shaking in an attempt to own something? Una domanda senza soluzione è sufficiente a gettare nell’angoscia e nelle tribolazioni. Pur essendo evidente la dannosità di un simile atteggiamento, non si riesce ad evitarlo. La mente non è addestrata a rifiutare la tentazione delle cattive abitudini. La pratica dello zen consiste nello sforzo supremo di imparare a guidare la mente, e non farsi trascinare e controllare dalla mente ingannata e ingannevole. Si comincia osservando la mente e imparando a conoscerla. Quando ciò è avvenuto, la mente non è più un avversario che si scontra con la realtà, ma un compagno di viaggio.
L’esperienza dell’illuminazione consiste nella consapevolezza del non dualismo fra soggetto e ambiente (esho funi), ossia nella compartecipazione identity of the individual and the universe. This awareness leads to the overcoming of all the misleading dualisms that hinder their lives. So no one understands the duality of teacher and student (SHITEI ropes), and especially not the dualism of body and mind (shikishin ropes). If the world is the content of his consciousness, that is what we perceive and think, it is also true that consciousness is a creation of the world. The environment has trained and developed the individual. Who creates is both creation and creator. Recognizing this duality in its authentic nature of identity means possessing the lighting (bodai).
Notes 1. For this reason, Zen masters say that the teaching of Buddhism can only be from heart to heart (ishindenshin).
2. The silent meditation is called in Japanese mokusho zen, meditation on the words and instead called kanna zen.
3. The Dalai Lama insists on checking in Buddhist practice. Blind faith is a scourge and threat to religions that become so intolerant and fanatical. See Dalai Lama, compassion and purity, Rizzoli, Milan, 1995, pp.90-91.
4. Expedients or means, in Sanskrit upaya, Japanese Hoben.
Bibliography
Arena, Leonardo Vittorio, History of Buddhism, Ch'an, Mondadori, Milano, 1992.
Alteriani, Fulvio, Zen. Philosophy, art, life, daily practice, Giovanni De Vecchi Editore, Milano, 1996.
Eco, Umberto, The Open Work, Bompiani, Milano, 1962.
Guareschi, Fausto Taiten, Guide to Zen, De Vecchi Editore, Milano, 1994.
Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
Izutsu, Toshihiko, The philosophy of Zen Buddhism, Astrolabe-Ubaldini, Rome, 1984.
Martorella, Christian, language games and satori. Report of the Philosophy of Language, Faculty of Humanities, University of Genoa, 1999.
Martorella, Christian, Truth, and the place, "Diogenes philosophers today", year II, No 4, June-August 2006.
Martorella, Christian affinity between Zen Buddhism and the philosophy of Wittgenstein, in "Quaderni Asians", n. 61, March 2003.
Martorella, Christian Pluralism twice, in "Topics LG", No.3, XXXVIII years, from July to September 2002.
Puech, Henri-Charles, History of Buddhism, Laterza, Bari, 1984.
Suzuki Daisetsu Teitaro, Manual of Zen Buddhism, Rider and Company, London, 1974.
Suzuki Daisetsu Teitaro, Zen and Japanese Culture, Bollingen Series, New York, 1959.
Vattimo, Gianni, Beyond the subject, Feltrinelli, Milano, 1981.
Vattimo, Gianni, The subject and the mask, Bompiani, Milano, 1974.
Vattimo, Gianni, The End of Modernity, Simon and Schuster, Milan, 1985.
Vattimo, Gianni, The Adventures of difference, Garzanti, Milano, 1979.
Watts, Alan, Zen, Bompiani, Milano, 1959.
Watts, Alan, The Way of Zen, Feltrinelli, Milano, 1960.
Watts, Alan, Beat Zen & Other Essays, Arcana Editrice, Milano, 1973. 
Essay on the concept of enlightenment in Buddhism, published on the website under the heading Nipponico.com Bodai.
Eumeswil Cultural Association organized under the patronage of the town of Florence, a series of lectures on a theme set on the spirituality, tradition and self-knowledge. On the day Saturday, May 5, 2007, at 17:00, was held at the Educandato SS. Annunziata in Florence, the conference entitled "Satori in Zen Buddhism." The rapporteur will summarize with the following report and investigate the issues raised.
Bodai, the awakening of the authentic Christian Martorella be
The concept of enlightenment, although fundamental and central in Buddhism, is not clearly defined, understood by its very nature ineffable and elusive. Yet, the historical Buddha, Shakyamuni, is awarded the title of Buddha because of his enlightenment. In Sanskrit bodhi enlightenment is said, a term translated into Japanese with the words bodai and satori. A person who has attained enlightenment, bodhi, is therefore that Buddha. So it is only through the Buddha's enlightenment. However, the lighting can not be known by those who have not achieved because the lighting is an experience. The paradox is obvious. There is talk of enlightenment of Buddha without having a clear concept of what it is. It is recognized, by definition, it is unknowable if you are not Buddha. Buddha only has the experience of enlightenment. Why there is no clear concept of enlightenment? This is because the lighting is not even an idea or a concept and intuition. Lighting is an experience. Experience of what? Simply experience illumination. Lighting is an experience in itself, that does not have a particular object or content. So we can say clearly and more clearly that enlightenment is the experience of a condition, a state of being. But the difficulty in understanding the only question is highlighted, it is not yet resolved. Lighting is an experience. So, like any experience, it is first test, is experienced, tested. The verbal description does not convey quite the experience (1). This feature has forced some schools Zen enlightenment, as the Rinzai sect, to adopt a verbal strategy aims to show the limit of the word, and then overcome it. In contrast, the sect Soutou, practice silent meditation called zazen, which consists of sitting in silence. Although opposed these methods are both valid (2). The validity of a Buddhist practice is measured on results and effects achieved. It is not an abstract process. Verification is the only acceptable criterion (3). The Buddha taught that his teachings are expedient means to attain Buddhahood. The aim of Buddhism is not the ritual, the purpose is enlightenment. As the lighting experience, so it is strictly personal. For this reason, the methods used must comply the particular person. The ability to use different devices to suit individual situations and specific capacity was the Buddha. Links (4) can be various: a speech, a committee, a gesture, washing clothes, the gift of a flower. The important thing is to arouse the introspection of the self and the interpenetration of things, touching the chord of the personality of a human being.
The personal character of illumination is described by the Soku Soku Shin Butsu, the Buddha's heart. The personal aspect of lighting is best understood by a study of Buddhist texts, particularly the latest and most recent as the Lotus Sutra and the Sutra of the Garland, who affirm that the Buddha nature belongs to all living beings. So everyone really light, just do not know they possess. So far we have said something about the lighting more limited: it is an experience that everyone has. So there are the coordinates that identify what we talk about. The latest coordinated Buddha gives us is the purity. The purity is obtained by removing the toxins that pollute the mind. These toxins are called the three poisons (san doku). They are anger (Ikari), desire (musabori) and ignorance (Orok). Buddhism has suggested at different times alternatives to the three poisons. Hinayana Buddhism instead suggested the liberation from the three poisons through the doors leading to the release, namely the recognition of non-self, not desire, not form. These teachings tell us that there are no permanent forms, everything is transient, even the self and desire. Mahayana Buddhism simply suggests to transform the three poisons. The vital force in anger, the desire into compassion and wisdom in ignorance. Together with the purification of the three poisons, Buddhism practice the vision and contemplation of the mind (kanjin). Indeed, it is important to know their own minds to understand the nature of illusions and transform the toxic agents. This practice is through meditation.
In conclusion, the aim of Buddhism, especially Zen, and free life by artificial and unnatural purposes, revealing its true potential. Zen is always presented as contradictory and elusive precisely because it does not accept any kind of manipulation and exploitation. Every time you try to set your mind to something, just Zen denies it. If one turns to negative, also denies it. The truth is not in something, the truth is in everything. The clouded mind is only able to discriminate and distinguish between, on the contrary, the enlightened mind is able to understand and penetrate. To That is why the mind of Zen is closer to the mind of a child at play, and is very far from the mind of those who believe the views and smug certainties. Dougen said that holding the hand open on a pass across the desert sand carried by the wind, while keeping the closed hand will shake a few grains. Zen teaches us to conceive of the opportunities and to refuse possession of what may become an obstacle for life. An example of the mind is provided misleading image of the monkey who became agitated and tormented because he can not grasp the moon's reflection in the water. How many times the human mind behaves like that, twisting and shaking in an attempt to own something? Una domanda senza soluzione è sufficiente a gettare nell’angoscia e nelle tribolazioni. Pur essendo evidente la dannosità di un simile atteggiamento, non si riesce ad evitarlo. La mente non è addestrata a rifiutare la tentazione delle cattive abitudini. La pratica dello zen consiste nello sforzo supremo di imparare a guidare la mente, e non farsi trascinare e controllare dalla mente ingannata e ingannevole. Si comincia osservando la mente e imparando a conoscerla. Quando ciò è avvenuto, la mente non è più un avversario che si scontra con la realtà, ma un compagno di viaggio.
L’esperienza dell’illuminazione consiste nella consapevolezza del non dualismo fra soggetto e ambiente (esho funi), ossia nella compartecipazione identity of the individual and the universe. This awareness leads to the overcoming of all the misleading dualisms that hinder their lives. So no one understands the duality of teacher and student (SHITEI ropes), and especially not the dualism of body and mind (shikishin ropes). If the world is the content of his consciousness, that is what we perceive and think, it is also true that consciousness is a creation of the world. The environment has trained and developed the individual. Who creates is both creation and creator. Recognizing this duality in its authentic nature of identity means possessing the lighting (bodai).
Notes 1. For this reason, Zen masters say that the teaching of Buddhism can only be from heart to heart (ishindenshin).
2. The silent meditation is called in Japanese mokusho zen, meditation on the words and instead called kanna zen.
3. The Dalai Lama insists on checking in Buddhist practice. Blind faith is a scourge and threat to religions that become so intolerant and fanatical. See Dalai Lama, compassion and purity, Rizzoli, Milan, 1995, pp.90-91.
4. Expedients or means, in Sanskrit upaya, Japanese Hoben.
Bibliography
Arena, Leonardo Vittorio, History of Buddhism, Ch'an, Mondadori, Milano, 1992.
Alteriani, Fulvio, Zen. Philosophy, art, life, daily practice, Giovanni De Vecchi Editore, Milano, 1996.
Eco, Umberto, The Open Work, Bompiani, Milano, 1962.
Guareschi, Fausto Taiten, Guide to Zen, De Vecchi Editore, Milano, 1994.
Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
Izutsu, Toshihiko, The philosophy of Zen Buddhism, Astrolabe-Ubaldini, Rome, 1984.
Martorella, Christian, language games and satori. Report of the Philosophy of Language, Faculty of Humanities, University of Genoa, 1999.
Martorella, Christian, Truth, and the place, "Diogenes philosophers today", year II, No 4, June-August 2006.
Martorella, Christian affinity between Zen Buddhism and the philosophy of Wittgenstein, in "Quaderni Asians", n. 61, March 2003.
Martorella, Christian Pluralism twice, in "Topics LG", No.3, XXXVIII years, from July to September 2002.
Puech, Henri-Charles, History of Buddhism, Laterza, Bari, 1984.
Suzuki Daisetsu Teitaro, Manual of Zen Buddhism, Rider and Company, London, 1974.
Suzuki Daisetsu Teitaro, Zen and Japanese Culture, Bollingen Series, New York, 1959.
Vattimo, Gianni, Beyond the subject, Feltrinelli, Milano, 1981.
Vattimo, Gianni, The subject and the mask, Bompiani, Milano, 1974.
Vattimo, Gianni, The End of Modernity, Simon and Schuster, Milan, 1985.
Vattimo, Gianni, The Adventures of difference, Garzanti, Milano, 1979.
Watts, Alan, Zen, Bompiani, Milano, 1959.
Watts, Alan, The Way of Zen, Feltrinelli, Milano, 1960.
Watts, Alan, Beat Zen & Other Essays, Arcana Editrice, Milano, 1973.
Saturday, December 12, 2009
How Much Is A Good Weave
Beat zen
Article published on the beat zen site Nipponico.com.
Beat Zen philosophy and Japanese pop among new age of Christian Martorella
February 6, 2003. The definition of beat Zen by Alan Watts was formulated in an attempt to clarify its position on the popular success that Zen was having in America in the 50s. Alan Watts introduced a distinction fra beat zen e square zen utilizzando una terminologia già esistente e di estrema attualità (1). Con square zen si indica lo zen istituzionalizzato delle scuole Soto e Rinzai, mentre con beat zen si definisce lo zen popolare e volgarizzato, spesso collegato a movimenti artistici. Le parole square (quadrato) e beat (fallito) provengono dal linguaggio hipster degli anni ’50. Square, il conformista, si opponeva a beat, alla gioventù bruciata che viveva nelle strade e nelle comunità artistiche. Alan Watts non si schiera a favore di un genere di zen contro l’altro, e con saggezza mostra quanto sia sconveniente creare una simile contrapposizione poiché lo zen è meno formale di quanto si creda. La gerarchia e l’istituzionalizzazione occurred only after a historical process that has absorbed the Zen in society.
"Over the centuries, however the process of teaching and the refusal to answer questions with other questions has become increasingly formal. Have emerged of the temples and institutions where it is given a proper education and this in turn has created problems of ownership, administration and discipline, forcing the Zen Buddhism to take the form of a traditional hierarchy. In the Far East, this phenomenon has continued to become part of the landscape and some of its drawbacks are nullified by the fact that seems to be quite natural. There is nothing "exotic or special in this phenomenon. Even things organized can grow naturally. But it seems to me that this transplant zen in the West would be something completely artificial. "(2)
Alan Watts does not intend to promote a kind of zen at the expense of another. Even get to say who can beat Zen Square Zen complement each other to create a form of zen, pure and vibrant. However, if you can get to satori (enlightenment) along both streets, Watts takes this opportunity to point out the errors of the followers of both schools. Scholars formal Zen have a tendency to attribute excessive value to the ideas and concepts, studying the text closely and forgetting that they are merely the means. Even take a snobbish attitude that rejects the spontaneity and creativity. Even Suzuki Daisetsu in American universities was considered as a mere popularizer rather than a serious scholar and original. This happened because it gave too much importance to the systematic and scientific rigor. The other error is that the attraction exerted on Western religions exotic. Often it is an interest born of dissatisfaction with the monotheistic religions, but it is a curiosity that remains at a superficial level and immature, rather confused, something that recalls the mystical tendencies of the New Age movement. Alan Watts tries to highlight, and we believe you can, le motivazioni che spingono ad abbandonare le religioni monoteistiche nel mondo moderno.
"L’universo giudaico-cristiano è un universo in cui il bisogno morale, l’ansia di essere nel giusto abbraccia e penetra ogni cosa. Dio, l’Assoluto stesso, è il bene opposto al male e così essere immorali o sbagliare significa sentirsi un esiliato non solo dalla società umana ma anche dall’esistenza stessa, dalla radice e dalla base della vita. Sbagliare suscita quindi un’angoscia metafisica e un senso di colpa - uno stato di dannazione eterna - del tutto sproporzionato al crimine commesso. Questa colpa metafisica è così insopportabile che infine sfocia nel rifiuto di Dio e delle sue leggi, che è proprio what happened to the movement of secularism, materialism and modern naturalism. The absolute morality deeply destroys morality itself, which calls for sanctions against evil are too great. We care about the headache tagliandosela. The charm of Zen, like other forms of Eastern philosophy, is the fact that this reveals, behind the relentless reign of good and evil, a vast region of themselves for which there is no need to feel guilty or make complaints , where finally the self is not separate from God "(3)
Alan Watts suggests something very keen to avoid the error just described.
" But the West is attratto dallo zen e che è in grado di capirlo profondamente deve avere un attributo indispensabile: deve capire la propria cultura in modo così completo da non venir più influenzato inconsciamente dalle sue premesse." (4)
Questa affermazione è condivisibile, e aggiungiamo che costituisce una convalida a quanto abbiamo sostenuto riguardo al concetto di specificità giapponese (5). La specificità giapponese può essere compresa soltanto se conosciamo bene la cultura occidentale, perché specificità e universalità sono unicamente le due facce della stessa medaglia, la realizzazione concreta di storia e cultura. Comprendere il processo universale della storia permette di distinguere l’autentica specificità of different cultures, otherwise it remains at an abstract level. Alan Watts moves this concept individual scope. And it is correct to proceed as well. Bildung (formation) of the person and meets zen discipline according to a somewhat 'simplistic but effective way of understanding Buddhism. Yet there is something much more subtle and shocking in Zen practice. Katsuki Sekida through the lesson explains the philosophy of Edmund Husserl.
"Husserl says that I as a person, as a thing in the world must be eliminated through the phenomenological reduction. The self as a thing in the world is in fact the normal activities of consciousness, which is burdened with a confusing wishful thinking . Quello che Husserl dice può essere riassunto nell’asserzione che se si arresta l’attività della coscienza abituale, anche il confuso pensiero illusorio nell’esperienza personale, psicologica, individuale, scomparirà, e apparirà al suo posto la pura coscienza. Se questa interpretazione è corretta, allora possiamo dire soltanto che questo è esattamente quello che cercano di fare gli studenti di zen, quando siedono sui loro cuscini." (6)
La ricerca della pratica zen risiede nel tentativo di liberare la coscienza dai suoi condizionamenti. Anche Alan Watts è chiaro su questo punto.
"Per ragioni piuttosto diverse i giapponesi tendono a trovarsi a disagio nei confronti di se stessi tanto quanto gli occidentali, visto che possiedono un senso del rispetto umano acuto quasi quanto il nostro più metafisico senso del peccato. Questo si verificava soprattutto nella classe più sensibile allo zen, quella dei samurai. Ruth Benedict […] aveva perfettamente ragione quando diceva che l’attrazione che la casta dei samurai provava per lo zen derivava dal potere che questa dottrina aveva di liberare da un’autocoscienza estremamente imbarazzante, dovuta al tipo di educazione impartita ai giovani. Di questa autocoscienza fa parte quell’obbligo che i giapponesi sentono di competere con se stessi, un obbligo che riduce ogni arte e sapere a una maratona di autodisciplina. Anche se l’attrazione esercitata dallo zen consiste nella possibilità it offers to get rid of this self-consciousness, the Japanese version of Zen fight fire with fire, overcoming "the self that observes himself" with an intensity that bring it to blow it up. "(7) The
Japanese Zen is therefore "the excess of tolerance", the philosophy that would lead to the absolute through the detail carried to excess. These considerations allow us to analyze the value of Zen from the perspective of social sciences. Despite the tight and correct criticisms made by Franco Ferrarotti (8) New Age movement, it seems that we can provide further analysis not entirely negative.
According to Gianni Vattimo il pensiero occidentale moderno è superamento e fondazione (9). Queste due istanze si troverebbero nella logica dello sviluppo che sarebbe stata abbandonata dalla postmodernità. Le caratteristiche della postmodernità sarebbero la desecolarizzazione, la fine delle grandi narrazioni e la crisi dell’idea di progresso. La desecolarizzazione coincide con l’abbandono del pensiero positivista e il ritorno alle credenze spirituali, come appunto la new age. Eppure non corrisponde all’esperienza di queste religioni la rinuncia all’idea di superamento e progresso, anzi subisce un’accelerazione. L’influenza dello zen sposta il superamento al “superamento del superamento”. Una contraddizione soltanto apparente: the overcoming of the excess is itself overrun. As Zen does not eliminate the subject, but the universe recombines, eliminated only as isolated thing in the world, the interpretation presented here of postmodernity is not correct. The idea of \u200b\u200btolerance is not eliminated. Gianni Vattimo is still imprisoned in the Western logic that understands how to eliminate the excess, a logic that Georg Hegel had pointed out as flawed and was replaced with the phenomenology of spirit.
So the concept of postmodernity is misleading to understand new age, pop culture and beat Zen. New Age and beat zen not oppose modernity and antiquity, rather than make a synthesis. Contamination of modern and old should not shock because the basis of Zen focuses on knowledge not a dogma, on the contrary, it opens the world to the infinite possibilities of life. If the New Age movement is criticized for the many flaws that characterize it, this should not be excluded that may have some beneficial effect, such an approach, even superficial, to the oriental philosophy. Order the contemporary popular culture is a behavior typical of the intellectual snobs who pretend so pedantic, but also enhance the pop culture as opposed to the past or to other forms of cultural behavior is exaggerated and unjustified. Past, present and future are never opposed to the culture che essendo viva è capace di evolversi continuamente superando qualsiasi dicotomia. Perciò gli scritti di Alan Watts su beat zen e square zen sono un esempio di equilibrio e buon senso da seguire. C’è poi da sottolineare il fatto che la religione non è soltanto una questione fra dotti, ma riguarda una moltitudine di persone. Escludere l’aspetto popolare della religione significa eliminare il senso profondo della religione: creare un legame fra i membri di una comunità. L’etimologia della parola religione proviene dal latino relegere (raccogliere).
Note
1. Alan Watts discusse l’argomento del beat zen in alcuni saggi, e in particolare in Beat Zen, Square Zen e Zen pubblicato su “The Chicago Review” (estate 1958). Questi interventi sono stati raccolti in volume e tradotti in italiano: Watts, Alan, Beat Zen & altri saggi, traduzione di Piero Verni, Arcana Editrice, Milano, 1973.
2. Cfr. Watts, Alan, Beat Zen & altri saggi, nuova edizione, traduzione di Piero Verni, Aries/Arcana Editrice, Milano, 1996, p.61.
3. Ibidem, p.68.
4. Ibidem, p.68.
5. Cristiano Martorella, Il concetto giapponese di economia, Relazione al XXV convegno di studi sul Giappone, Venezia, 6 ottobre 2001.
6. Cfr. Sekida, Katsuki, La pratica dello zen. Metodi e filosofia, Astrolabio, Roma, 1976, p.170. Per il riferimento alla riduzione fenomenologica si consulti: Husserl, Edmund, Ideas for a Pure Phenomenology and a Phenomenological Philosophy, translated by Henri Filippini and Alliney Giulio Einaudi, Torino, 1965.
7. See Watts, Alan, Beat Zen & Other Essays, new edition, Aries / Arcana Editrice, Milano, 1996, p.63.
8. Ferrarotti, Franco, The truth? And elsewhere. Under the new age, Donzelli Editore, Rome, 1999.
9. See Vattimo, Gianni, The end of modernity, Garzanti, Milan, 1985, pp.10-11.
Bibliography
Alteriani, Fulvio, Zen. Philosophy, art, life, daily practice, Giovanni De Vecchi Editore, Milano, 1996.
Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
Izutsu, Toshihiko, La filosofia del Buddhismo Zen, Astrolabio-Ubaldini, Roma, 1984.
Martorella, Cristiano, Gioco linguistico e satori, Relazione del corso di Filosofia del Linguaggio, Facoltà di Lettere e Filosofia, Università di Genova, 1999.
Martorella, Cristiano, Quando Uzume salvò il mondo con una risata, Relazione del corso di Linguistica, Facoltà di Lettere e Filosofia, Università di Genova, 1999.
Puech, Henri-Charles, Storia del Buddhismo, Laterza, Bari, 1984.
Suzuki, Daisetsu Teitaro, Manual of Zen Buddhism, Rider and Company, London, 1974.
Suzuki, Daisetsu Teitaro, Zen and Japanese Culture, Bollingen Series, New York, 1959.
Watts, Alan, La via Zen, Feltrinelli, Milano, 1960.
Watts, Alan, Beat Zen & Other Essays, Arcana Editrice, Milano, 1973. 
Article published on the beat zen site Nipponico.com.
Beat Zen philosophy and Japanese pop among new age of Christian Martorella
February 6, 2003. The definition of beat Zen by Alan Watts was formulated in an attempt to clarify its position on the popular success that Zen was having in America in the 50s. Alan Watts introduced a distinction fra beat zen e square zen utilizzando una terminologia già esistente e di estrema attualità (1). Con square zen si indica lo zen istituzionalizzato delle scuole Soto e Rinzai, mentre con beat zen si definisce lo zen popolare e volgarizzato, spesso collegato a movimenti artistici. Le parole square (quadrato) e beat (fallito) provengono dal linguaggio hipster degli anni ’50. Square, il conformista, si opponeva a beat, alla gioventù bruciata che viveva nelle strade e nelle comunità artistiche. Alan Watts non si schiera a favore di un genere di zen contro l’altro, e con saggezza mostra quanto sia sconveniente creare una simile contrapposizione poiché lo zen è meno formale di quanto si creda. La gerarchia e l’istituzionalizzazione occurred only after a historical process that has absorbed the Zen in society.
"Over the centuries, however the process of teaching and the refusal to answer questions with other questions has become increasingly formal. Have emerged of the temples and institutions where it is given a proper education and this in turn has created problems of ownership, administration and discipline, forcing the Zen Buddhism to take the form of a traditional hierarchy. In the Far East, this phenomenon has continued to become part of the landscape and some of its drawbacks are nullified by the fact that seems to be quite natural. There is nothing "exotic or special in this phenomenon. Even things organized can grow naturally. But it seems to me that this transplant zen in the West would be something completely artificial. "(2)
Alan Watts does not intend to promote a kind of zen at the expense of another. Even get to say who can beat Zen Square Zen complement each other to create a form of zen, pure and vibrant. However, if you can get to satori (enlightenment) along both streets, Watts takes this opportunity to point out the errors of the followers of both schools. Scholars formal Zen have a tendency to attribute excessive value to the ideas and concepts, studying the text closely and forgetting that they are merely the means. Even take a snobbish attitude that rejects the spontaneity and creativity. Even Suzuki Daisetsu in American universities was considered as a mere popularizer rather than a serious scholar and original. This happened because it gave too much importance to the systematic and scientific rigor. The other error is that the attraction exerted on Western religions exotic. Often it is an interest born of dissatisfaction with the monotheistic religions, but it is a curiosity that remains at a superficial level and immature, rather confused, something that recalls the mystical tendencies of the New Age movement. Alan Watts tries to highlight, and we believe you can, le motivazioni che spingono ad abbandonare le religioni monoteistiche nel mondo moderno.
"L’universo giudaico-cristiano è un universo in cui il bisogno morale, l’ansia di essere nel giusto abbraccia e penetra ogni cosa. Dio, l’Assoluto stesso, è il bene opposto al male e così essere immorali o sbagliare significa sentirsi un esiliato non solo dalla società umana ma anche dall’esistenza stessa, dalla radice e dalla base della vita. Sbagliare suscita quindi un’angoscia metafisica e un senso di colpa - uno stato di dannazione eterna - del tutto sproporzionato al crimine commesso. Questa colpa metafisica è così insopportabile che infine sfocia nel rifiuto di Dio e delle sue leggi, che è proprio what happened to the movement of secularism, materialism and modern naturalism. The absolute morality deeply destroys morality itself, which calls for sanctions against evil are too great. We care about the headache tagliandosela. The charm of Zen, like other forms of Eastern philosophy, is the fact that this reveals, behind the relentless reign of good and evil, a vast region of themselves for which there is no need to feel guilty or make complaints , where finally the self is not separate from God "(3)
Alan Watts suggests something very keen to avoid the error just described.
" But the West is attratto dallo zen e che è in grado di capirlo profondamente deve avere un attributo indispensabile: deve capire la propria cultura in modo così completo da non venir più influenzato inconsciamente dalle sue premesse." (4)
Questa affermazione è condivisibile, e aggiungiamo che costituisce una convalida a quanto abbiamo sostenuto riguardo al concetto di specificità giapponese (5). La specificità giapponese può essere compresa soltanto se conosciamo bene la cultura occidentale, perché specificità e universalità sono unicamente le due facce della stessa medaglia, la realizzazione concreta di storia e cultura. Comprendere il processo universale della storia permette di distinguere l’autentica specificità of different cultures, otherwise it remains at an abstract level. Alan Watts moves this concept individual scope. And it is correct to proceed as well. Bildung (formation) of the person and meets zen discipline according to a somewhat 'simplistic but effective way of understanding Buddhism. Yet there is something much more subtle and shocking in Zen practice. Katsuki Sekida through the lesson explains the philosophy of Edmund Husserl.
"Husserl says that I as a person, as a thing in the world must be eliminated through the phenomenological reduction. The self as a thing in the world is in fact the normal activities of consciousness, which is burdened with a confusing wishful thinking . Quello che Husserl dice può essere riassunto nell’asserzione che se si arresta l’attività della coscienza abituale, anche il confuso pensiero illusorio nell’esperienza personale, psicologica, individuale, scomparirà, e apparirà al suo posto la pura coscienza. Se questa interpretazione è corretta, allora possiamo dire soltanto che questo è esattamente quello che cercano di fare gli studenti di zen, quando siedono sui loro cuscini." (6)
La ricerca della pratica zen risiede nel tentativo di liberare la coscienza dai suoi condizionamenti. Anche Alan Watts è chiaro su questo punto.
"Per ragioni piuttosto diverse i giapponesi tendono a trovarsi a disagio nei confronti di se stessi tanto quanto gli occidentali, visto che possiedono un senso del rispetto umano acuto quasi quanto il nostro più metafisico senso del peccato. Questo si verificava soprattutto nella classe più sensibile allo zen, quella dei samurai. Ruth Benedict […] aveva perfettamente ragione quando diceva che l’attrazione che la casta dei samurai provava per lo zen derivava dal potere che questa dottrina aveva di liberare da un’autocoscienza estremamente imbarazzante, dovuta al tipo di educazione impartita ai giovani. Di questa autocoscienza fa parte quell’obbligo che i giapponesi sentono di competere con se stessi, un obbligo che riduce ogni arte e sapere a una maratona di autodisciplina. Anche se l’attrazione esercitata dallo zen consiste nella possibilità it offers to get rid of this self-consciousness, the Japanese version of Zen fight fire with fire, overcoming "the self that observes himself" with an intensity that bring it to blow it up. "(7) The
Japanese Zen is therefore "the excess of tolerance", the philosophy that would lead to the absolute through the detail carried to excess. These considerations allow us to analyze the value of Zen from the perspective of social sciences. Despite the tight and correct criticisms made by Franco Ferrarotti (8) New Age movement, it seems that we can provide further analysis not entirely negative.
According to Gianni Vattimo il pensiero occidentale moderno è superamento e fondazione (9). Queste due istanze si troverebbero nella logica dello sviluppo che sarebbe stata abbandonata dalla postmodernità. Le caratteristiche della postmodernità sarebbero la desecolarizzazione, la fine delle grandi narrazioni e la crisi dell’idea di progresso. La desecolarizzazione coincide con l’abbandono del pensiero positivista e il ritorno alle credenze spirituali, come appunto la new age. Eppure non corrisponde all’esperienza di queste religioni la rinuncia all’idea di superamento e progresso, anzi subisce un’accelerazione. L’influenza dello zen sposta il superamento al “superamento del superamento”. Una contraddizione soltanto apparente: the overcoming of the excess is itself overrun. As Zen does not eliminate the subject, but the universe recombines, eliminated only as isolated thing in the world, the interpretation presented here of postmodernity is not correct. The idea of \u200b\u200btolerance is not eliminated. Gianni Vattimo is still imprisoned in the Western logic that understands how to eliminate the excess, a logic that Georg Hegel had pointed out as flawed and was replaced with the phenomenology of spirit.
So the concept of postmodernity is misleading to understand new age, pop culture and beat Zen. New Age and beat zen not oppose modernity and antiquity, rather than make a synthesis. Contamination of modern and old should not shock because the basis of Zen focuses on knowledge not a dogma, on the contrary, it opens the world to the infinite possibilities of life. If the New Age movement is criticized for the many flaws that characterize it, this should not be excluded that may have some beneficial effect, such an approach, even superficial, to the oriental philosophy. Order the contemporary popular culture is a behavior typical of the intellectual snobs who pretend so pedantic, but also enhance the pop culture as opposed to the past or to other forms of cultural behavior is exaggerated and unjustified. Past, present and future are never opposed to the culture che essendo viva è capace di evolversi continuamente superando qualsiasi dicotomia. Perciò gli scritti di Alan Watts su beat zen e square zen sono un esempio di equilibrio e buon senso da seguire. C’è poi da sottolineare il fatto che la religione non è soltanto una questione fra dotti, ma riguarda una moltitudine di persone. Escludere l’aspetto popolare della religione significa eliminare il senso profondo della religione: creare un legame fra i membri di una comunità. L’etimologia della parola religione proviene dal latino relegere (raccogliere).
Note
1. Alan Watts discusse l’argomento del beat zen in alcuni saggi, e in particolare in Beat Zen, Square Zen e Zen pubblicato su “The Chicago Review” (estate 1958). Questi interventi sono stati raccolti in volume e tradotti in italiano: Watts, Alan, Beat Zen & altri saggi, traduzione di Piero Verni, Arcana Editrice, Milano, 1973.
2. Cfr. Watts, Alan, Beat Zen & altri saggi, nuova edizione, traduzione di Piero Verni, Aries/Arcana Editrice, Milano, 1996, p.61.
3. Ibidem, p.68.
4. Ibidem, p.68.
5. Cristiano Martorella, Il concetto giapponese di economia, Relazione al XXV convegno di studi sul Giappone, Venezia, 6 ottobre 2001.
6. Cfr. Sekida, Katsuki, La pratica dello zen. Metodi e filosofia, Astrolabio, Roma, 1976, p.170. Per il riferimento alla riduzione fenomenologica si consulti: Husserl, Edmund, Ideas for a Pure Phenomenology and a Phenomenological Philosophy, translated by Henri Filippini and Alliney Giulio Einaudi, Torino, 1965.
7. See Watts, Alan, Beat Zen & Other Essays, new edition, Aries / Arcana Editrice, Milano, 1996, p.63.
8. Ferrarotti, Franco, The truth? And elsewhere. Under the new age, Donzelli Editore, Rome, 1999.
9. See Vattimo, Gianni, The end of modernity, Garzanti, Milan, 1985, pp.10-11.
Bibliography
Alteriani, Fulvio, Zen. Philosophy, art, life, daily practice, Giovanni De Vecchi Editore, Milano, 1996.
Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
Izutsu, Toshihiko, La filosofia del Buddhismo Zen, Astrolabio-Ubaldini, Roma, 1984.
Martorella, Cristiano, Gioco linguistico e satori, Relazione del corso di Filosofia del Linguaggio, Facoltà di Lettere e Filosofia, Università di Genova, 1999.
Martorella, Cristiano, Quando Uzume salvò il mondo con una risata, Relazione del corso di Linguistica, Facoltà di Lettere e Filosofia, Università di Genova, 1999.
Puech, Henri-Charles, Storia del Buddhismo, Laterza, Bari, 1984.
Suzuki, Daisetsu Teitaro, Manual of Zen Buddhism, Rider and Company, London, 1974.
Suzuki, Daisetsu Teitaro, Zen and Japanese Culture, Bollingen Series, New York, 1959.
Watts, Alan, La via Zen, Feltrinelli, Milano, 1960.
Watts, Alan, Beat Zen & Other Essays, Arcana Editrice, Milano, 1973.
Tuesday, December 8, 2009
Monday, December 7, 2009
Brazilian Wax Interview Men
CAT IN THE CAT
. It was hypothesized that
serious forms of IBD can be transformed into
lymphosarcoma
The most common clinical signs of feline IBD
are represented by diarrhea, vomiting, weight loss and anorexia are
In most subjects, the disease has
ups and downs. In most cases, affected cats
are brought to visit only after the episodes have taken clear
frequent or severe. The history relates
l’iniziale comparsa di vomito che raramente è
accompagnato da diarrea.
Alcuni gatti non manifestano alcun segno gastointestinale
specifico e vengono portati alla visita unicamente per la
perdita di peso
Manifestazioni quali vomito, perdita
di peso e diarrea acquosa spesso vengono attribuite a
patologie del tratto gastrointestinale superiore, mentre disturbi
quali ematochezia, feci mucoidi, tenesmo e aumentata
frequenza delle defecazioni spesso vengono imputati a
patologie del tratto gastrointestinale inferiore. Tuttavia, i
segni clinici non sono sempre specifici per la sede coinvolta.
È possibile che il vomito consegua a disturbi del piccolo
o del grosso intestino rather than the stomach.
CLINICAL EXAMINATION
In most cats, the outcome of the clinical
is normal. The most common abnormalities include
or thickened bowel loops filled with fluid and weight loss
general. In case of persistent vomiting or diarrhea,
you can detect a state of disidratazioneTalvolta,
there is the presence of abdominal pain oppuredi inguinale.1 alopecia, 24
DIAGNOSIS The diagnosis of intestinal inflammation is formulated
for exclusion, as are several disorders
able to induce a state of gastrointestinal inflammation.
Other diseases that must be taken into account include
infezioni intestinali sostenute da G i a rd i a ,
C a m p y l o b a c t e r, Salmonella, Helicobacter, infezioni virali
(sostenute dal virus della leucemia felina o da quello dell’immunodeficienza
felina), intolleranza
o allergia alimentare e neoplasie.1,5-7,23,27 Inoltre,
è necessario escludere la presenza di disordini metabolici
che provocano vomito e diarrea
Da un punto di vista clinico, gatti di età adulta che presentano anoressia, perdita di
peso, incremento degli enzimi epatici in congiunzione ad un rialzo anche minimo
dei linfociti LGL nel sangue dovrebbero essere sottoposti ad analisi accurate per escludere un linfoma LGL intestinale.
La diagnosi states of this disease requires cytologic examination of intestinal lesions is that blood as it is not possible to show the granules in histological sections. The morphological features and immunophenotype shared by intraepithelial lymphocytes of intestinal mucosa (lamina propria lymphocytes do not contain cytoplasmic granules) and lymphomas indicate that a high percentage of LGL LGL cats originated from the small intestine with a prevalence for the fast and ileum .
infiltration of neoplastic cells was present in mesenteric lymph nodes (all cats) and in the liver and in decreasing frequency in spleen, kidney and bone marrow.
This contrasts with what occurs in the dog where the origin of lymphoma is predominantly splenic LGL.
FeLV-induced lymphomas, are generally "T-cell lymphomas, lymphomas associated with multicentric, mediastinal lymphomas, nervous system and eye. IVF are generally those associated with "B cell lymphomas and a typical clinical presentation was not detected even if the nasopharyngeal lymphoma seems to be better represented. With regard to IVF associated lymphoma, its incidence in the population does not seem to have changed and this appears to be due to the fact that 'FIV infection is enzootic and as such was not affected by vaccination.
Today in lymphomas associated with feline FeLV and FIV are present, the majority of lymphomas diagnosed in the clinic are not associated with Parthian Retroviruses. Lymphoma not Associated with Retrovirus is a B / T cell lymphoma that usually involves specific organs. These include, intestinal lymphoma, kidney, eye, and less frequently than that of the central nervous system. Regardless of
'Association viral or not American labor was substantially increased incidence of lymphomas in the feline species and the possible explanations for this increase are twofold. The first refers all'amento life expectancy of a cat, and as we know lymphoma is more common in older-age adults (median age 11 years). The second hypothesis considers that this increase in reported cases is attributable to the inclusion of a greater propensity feline patients in treatment protocols by encouraging owners indierattamente the increase in cases observed in research centers.
Lymphoma not Associated with Retrovirus has been associated with specific anatomical locations. For example, intestinal lymphoma and nasopharyngeal that are more frequent than the mediastinal and multicentric form. The spread of cases of intestinal lymphoma and explained by the finding in the clinical practice of lymph plasmacitiche enterocolitis in turn result in substantial change of diet proposed for cat power. The hypothesis of an association between chronic inflammation and lymphoma has been proposed in the feline species in which some types of lymphoma developing in organ structures previously known to be affected by chronic inflammation such as the stretch gastroenterico.Tuttavia and must be stressed that the causes underlying the occurrence of non-associated feline lymphoma on Retroviruses are not fully known to date, although an association was made between the lymphoma and exposure to tobacco smoke.
In this study, is also finally confirmed the association between the Siamese breed and lymphoma. In particular, the study observes the development of mediastinal lymphomas in young cats (mean age 2 years) of the Siamese breed, or crosses with this breed. The preparation gene has been proposed although the mechanisms involved in this race to develop this particular form of lymphoma are unknown to date.
In conclusion, epidemiological data are typical of feline lymphoma can be summarized as follows: they are generally not associated retrovirus (FeLV in particular) affect older cats when they are charged to the alimentary tract and nasopharyngeal in particular, while the young cats are associated with mediastinal and generlamente Siamese breed or their crosses.
Staging can be clinical and pathological. Both help describe the tumor at the time of its clinical expression allowing us to know even before the extensions to the deal itself and its anatomical features.
Obviously the process of staging can be formulated after a definite diagnosis of lymphoma was achieved either by cytology and / or histology and, where possible with the use of more sophisticated techniques such as flow cytometry and polymerase chain reaction.
Clinical staging should identify any remote locations anatatomiche involved by lymphoma "primitive" already diagnosed in the absence of clear signs esintomi always refers to the cytological evaluation of the spleen, liver, lymph nodes, blood and bone marrow irrespective of anatomical location of onset of lymphoma previously diagnosed. The clinical stages described for feline lymphoma like canine are 5 and always carried samples of spleen and liver ultrasound to rule the stage IV and blood and bone marrow to rule out the V Stadium. 
. It was hypothesized that
serious forms of IBD can be transformed into
lymphosarcoma
The most common clinical signs of feline IBD
are represented by diarrhea, vomiting, weight loss and anorexia are
In most subjects, the disease has
ups and downs. In most cases, affected cats
are brought to visit only after the episodes have taken clear
frequent or severe. The history relates
l’iniziale comparsa di vomito che raramente è
accompagnato da diarrea.
Alcuni gatti non manifestano alcun segno gastointestinale
specifico e vengono portati alla visita unicamente per la
perdita di peso
Manifestazioni quali vomito, perdita
di peso e diarrea acquosa spesso vengono attribuite a
patologie del tratto gastrointestinale superiore, mentre disturbi
quali ematochezia, feci mucoidi, tenesmo e aumentata
frequenza delle defecazioni spesso vengono imputati a
patologie del tratto gastrointestinale inferiore. Tuttavia, i
segni clinici non sono sempre specifici per la sede coinvolta.
È possibile che il vomito consegua a disturbi del piccolo
o del grosso intestino rather than the stomach.
CLINICAL EXAMINATION
In most cats, the outcome of the clinical
is normal. The most common abnormalities include
or thickened bowel loops filled with fluid and weight loss
general. In case of persistent vomiting or diarrhea,
you can detect a state of disidratazioneTalvolta,
there is the presence of abdominal pain oppuredi inguinale.1 alopecia, 24
DIAGNOSIS The diagnosis of intestinal inflammation is formulated
for exclusion, as are several disorders
able to induce a state of gastrointestinal inflammation.
Other diseases that must be taken into account include
infezioni intestinali sostenute da G i a rd i a ,
C a m p y l o b a c t e r, Salmonella, Helicobacter, infezioni virali
(sostenute dal virus della leucemia felina o da quello dell’immunodeficienza
felina), intolleranza
o allergia alimentare e neoplasie.1,5-7,23,27 Inoltre,
è necessario escludere la presenza di disordini metabolici
che provocano vomito e diarrea
Da un punto di vista clinico, gatti di età adulta che presentano anoressia, perdita di
peso, incremento degli enzimi epatici in congiunzione ad un rialzo anche minimo
dei linfociti LGL nel sangue dovrebbero essere sottoposti ad analisi accurate per escludere un linfoma LGL intestinale.
La diagnosi states of this disease requires cytologic examination of intestinal lesions is that blood as it is not possible to show the granules in histological sections. The morphological features and immunophenotype shared by intraepithelial lymphocytes of intestinal mucosa (lamina propria lymphocytes do not contain cytoplasmic granules) and lymphomas indicate that a high percentage of LGL LGL cats originated from the small intestine with a prevalence for the fast and ileum .
infiltration of neoplastic cells was present in mesenteric lymph nodes (all cats) and in the liver and in decreasing frequency in spleen, kidney and bone marrow.
This contrasts with what occurs in the dog where the origin of lymphoma is predominantly splenic LGL.
FeLV-induced lymphomas, are generally "T-cell lymphomas, lymphomas associated with multicentric, mediastinal lymphomas, nervous system and eye. IVF are generally those associated with "B cell lymphomas and a typical clinical presentation was not detected even if the nasopharyngeal lymphoma seems to be better represented. With regard to IVF associated lymphoma, its incidence in the population does not seem to have changed and this appears to be due to the fact that 'FIV infection is enzootic and as such was not affected by vaccination.
Today in lymphomas associated with feline FeLV and FIV are present, the majority of lymphomas diagnosed in the clinic are not associated with Parthian Retroviruses. Lymphoma not Associated with Retrovirus is a B / T cell lymphoma that usually involves specific organs. These include, intestinal lymphoma, kidney, eye, and less frequently than that of the central nervous system. Regardless of
'Association viral or not American labor was substantially increased incidence of lymphomas in the feline species and the possible explanations for this increase are twofold. The first refers all'amento life expectancy of a cat, and as we know lymphoma is more common in older-age adults (median age 11 years). The second hypothesis considers that this increase in reported cases is attributable to the inclusion of a greater propensity feline patients in treatment protocols by encouraging owners indierattamente the increase in cases observed in research centers.
Lymphoma not Associated with Retrovirus has been associated with specific anatomical locations. For example, intestinal lymphoma and nasopharyngeal that are more frequent than the mediastinal and multicentric form. The spread of cases of intestinal lymphoma and explained by the finding in the clinical practice of lymph plasmacitiche enterocolitis in turn result in substantial change of diet proposed for cat power. The hypothesis of an association between chronic inflammation and lymphoma has been proposed in the feline species in which some types of lymphoma developing in organ structures previously known to be affected by chronic inflammation such as the stretch gastroenterico.Tuttavia and must be stressed that the causes underlying the occurrence of non-associated feline lymphoma on Retroviruses are not fully known to date, although an association was made between the lymphoma and exposure to tobacco smoke.
In this study, is also finally confirmed the association between the Siamese breed and lymphoma. In particular, the study observes the development of mediastinal lymphomas in young cats (mean age 2 years) of the Siamese breed, or crosses with this breed. The preparation gene has been proposed although the mechanisms involved in this race to develop this particular form of lymphoma are unknown to date.
In conclusion, epidemiological data are typical of feline lymphoma can be summarized as follows: they are generally not associated retrovirus (FeLV in particular) affect older cats when they are charged to the alimentary tract and nasopharyngeal in particular, while the young cats are associated with mediastinal and generlamente Siamese breed or their crosses.
Staging can be clinical and pathological. Both help describe the tumor at the time of its clinical expression allowing us to know even before the extensions to the deal itself and its anatomical features.
Obviously the process of staging can be formulated after a definite diagnosis of lymphoma was achieved either by cytology and / or histology and, where possible with the use of more sophisticated techniques such as flow cytometry and polymerase chain reaction.
Clinical staging should identify any remote locations anatatomiche involved by lymphoma "primitive" already diagnosed in the absence of clear signs esintomi always refers to the cytological evaluation of the spleen, liver, lymph nodes, blood and bone marrow irrespective of anatomical location of onset of lymphoma previously diagnosed. The clinical stages described for feline lymphoma like canine are 5 and always carried samples of spleen and liver ultrasound to rule the stage IV and blood and bone marrow to rule out the V Stadium.
Sunday, December 6, 2009
Hp Commercial Song December 2009
Hipster e influenze zen
Article on the relationship between Zen Buddhism and hipster Nipponico.com published on the website.
Hipster Trends
zen influences and pop art and religion of Christian Martorella
February 24, 2003. In the 50s and 60s of last century there was a growing and lively interest in religion in Eastern Europe and America. Besides increasing the appreciation of Hinduism, also revealed the complex pop of the Beatles with a trip to India and the production of a record by George Harrison to the Hare Krishna, there was interest in another religious sect, that is, the Japanese Zen. The framers of the boom of Zen in the West were in America and Suzuki Daisetsu Deshimaru Taisen in Europe, who with their travel, conferences and publications provide more than superficial exposure of Zen. This interest was not confined to academic circles, but in particular, exploded in the artistic trends of the period. It is not undue the association between Zen and the arts since it was already present in the original matrix Japanese (1). Art is also an essential component of the hipster movement (in Japanese hippusuta) rejecting the American way of life. Born in the artistic communities of North Beach in San Francisco and the Village of New York's hipster Zen adopted as a justification their social disengagement. In fact, the traditional Zen criticized the artificiality of society increases the power of liberation of the individual through self-awareness. The hipster rebelled against the system through a total disengagement, not trying to change the social order, but ruled out. A radical and therefore more rebellious attitude. In art zen
found the legitimacy of their hipster aesthetic conception of life and poetry of their spontaneous and informal. Conversely hipster, beatnik and hippie was also an experimental laboratory in which they made reference to the avant-garde art from 1947, period of birth action painting of Jackson Pollock, until the '60s and '70s and consolidation experience dei gruppi Fluxus e Gutai. Sarebbe inesatto ritenere conclusa la parabola di queste correnti artistiche che sono ancora influenti. Piuttosto dagli anni '80 si è assistito a un riconoscimento dell'arte ribelle che ha coinciso con un inserimento nei musei e uno studio accademico, il quale snatura il carattere trasgressivo e contestatario. Questa osservazione vale anche per l'utilizzo dell'espressione subcultura che si rivela utile come etichetta sociologica, ma fuorviante per la comprensione dei reali fenomeni storici. Come si è detto in precedenza, dagli anni '80 in poi si è assistito a una normalizzazione dell'arte pop che divenne inglobata e divorata dal marketing delle aziende. L'industria della cultura nata con la società del consumo di massa non spared the vanguard, turning into a commodity even more radical challenge to the phenomena. But you can not even say that the avant-garde are the helpless victims of approval. In fact, were the avant-garde, experimental artists and groups like the hipster, to support an egalitarian spirit and an aesthetic conception of life which condemned the art elite (2). They themselves have contributed to a mass culture and bring out the art from its traditional boundaries. In addition, the use of mass media distributes an overview of aestheticized life. Rather than inform the media produce consensus and a common feeling. Yet this view was to the purpose of hipster aesthetic. And this connection did not stop here.
Mass culture extensively uses pop art was born spontaneously and transgressive. Therefore, it is misleading to contrast the culture and subculture. The culture as understood in the nineteenth century no longer exists. If we were to oppose mass culture and subculture would be a contradiction in terms. There can be no mass culture in which we exclude a group culture. Mass culture reaches everywhere, especially in the globalized world, and realize it by studying the subcultures. In fact they rely on the pervasive power of the mass media (radio, television, internet, etc.).. If we speak of subcultures is solely for the purpose of academic nature. In fact it is much more restrict comfortable labeling it a topic of study instead of determining the relationships between complex cultural phenomena. By contrast, the pop culture denies a contrast between high culture and basic education, in favor of egalitarian art as the aesthetic whole. Those who continue to use the terminology of the subculture proves decidedly conservative proposing the distinction between high and low culture. And it is evident in one term subculture (something that is below).
For these reasons it is not unfair to study the influence of traditional Zen had on Western popular movements in all its forms. Alan Watts was the first Westerner to highlight what it was foolish to oppose the traditional zen studied in universities and the eclectic folk of hipster zen (3). Zen is not a formal discipline has taken on even if the institutional aspects. The practice of Zen is the quest for spiritual awakening, liberation (Gedatsu) conventions that do not allow to have knowledge of the true nature of the universe. How this happens is irrelevant, and Zen masters are aware of how enlightenment (satori) is an individual matter. One aspect stressed by saying "if you meet Buddha kill him," a statement that must be understood as scaling of teaching by a master (4). Kill the Buddha when you come to destroy the hope that someone other than us can be nostro padrone. Uccidere il maestro era un'espressione già usata da Rinzai Gigen nel IX secolo.
Nel 1959 Umberto Eco riprese e commentò il saggio di Alan Watts criticando l'idea che potesse esserci un'autentica influenza dello zen nelle mode culturali occidentali (5). Secondo Eco lo zen era piuttosto una semplice giustificazione degli hipster al proprio individualismo anarchico. Autori come Jack Kerouac adotterebbero i modi esteriori di un conformismo orientale per legittimare attraverso lo zen le intemperanze e i vagabondaggi (6). La tesi di Umberto Eco non ci sembra però sufficiente per spiegare il successo dello zen in Occidente. Liquidare in questo modo la questione, affrontandone soltanto un aspetto, non è vantaggioso per lo studioso. Dal point of view of social science interpretation of the phenomena must be done without a prior proceedings. However human behavior, it should be considered in relation to the values \u200b\u200bfirst made, and then judged. In addition, there remains a distinction between high and low culture that has little effect in the society of mass consumption. As stated by Alessandro Baricco, even Beethoven is a brand (7). Rather, there are many aspects of Zen that still escape. Alan Watts points out in his essay cited above, as the Japanese Zen is a movement of protest and reaction to the excessive formalism of Japanese society. He points out that the institutionalization of Zen has been a historical process (8) which led to a formalization exterior. But is not the outward appearance that we can explain the value of Zen. The hipster in the Eastern tradition captures the rejection of worldly life, and this is not wrong.
In the East there has always been an autonomous social space reserved for spirituality. In India, the yogis which was heavily influenced by the teachings of Patanjali, argued that the thought placed an erroneous conception of reality from which one could escape through physical exercises (asanas) and mental (dhyana). Buddhists in China and Japan recognized the illusory nature of reality and suggested to abandon the attachment (upadana) property. Buddha had accepted the religious order (sangha) the members of any caste, undermining the foundations of social hierarchy. In the Christian West, however, acknowledged the church is still a strong power to the upper classes. The undisputed ruler received the endowment from God (the opposite in China, for example, the mandate of heaven could be his withdrawn from the gods). When we made a proposal to separate the religious and political power was precisely because the overlap was allowed to continue resulting in conflicts tearing. But the space reserved for social religion was inevitably occupied by politics. Even in the East politics has invaded and has taken control of religion for utilitarian purposes. But the pantheistic and polytheistic religions are less vulnerable to political manipulation. And Zen is radically opposed to the authority, dogmas, customs that stiffen the human nature. The resumed
hipster Zen and its art forms that expressed this attitude well. The way we have achieved this recovery is also the question of philology and academia, but from the sociological point of view is completely indifferent to appearance than the result of social action. The aesthetic concept of life did not stop the movement hipster, but has saturated the entire society. We are not dealing more phenomena that belong to a subculture, rather we are faced with what is constitutive of contemporary culture. To determine this is sufficient to turn on a TV and tune in to MTV. No longer can speak of protest movements when they represent the majority of tastes and trends. Instead, you should reflect on the contrast between political power and citizens who should represent it in what are regarded as liberal democracies. Religion is an existential need that can not be regulated by administrative power with only bureaucratic and formal criteria. We must ensure above all a social space for religion and that is taken into account the ability of group.
Notes 1. Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
2. The conventional view of art, cf. Vattimo, Gianni, The end of modernity, Garzanti, Milan, 1991, pp. 59-72.
3. Watts, Alan, Beat Zen & Other Essays, Aries / Arcana Editrice, Milano, 1996.
4. Kopp, Sheldon, If you meet the Buddha on the road kill, Astrolabe Editrice, Roma, 1975.
5. Zen and the West, published in 1959, was included in The Open Work, in a note reiterating the criticism and dissent from the transplantation of Zen in the West as an art form, cf. Eco, Umberto, The Open Work, Bompiani, Milano, 1962. Watts's essay appeared in the previous year, cf. Watts, Alan, Beat Zen, Square Zen and Zen, in "Chicago Review, Summer 1958.
6. Contemporary art is deeply influenced by Zen and its aesthetics. Include two case studies: the American composer John Cage (1912-1992) and the French painter Yves Klein (1928-1962).
7. See Baricco, Alessandro, Next. Little book on globalization and the world to come, Feltrinelli, Milan, 2002, pp. 52-54.
8. It should be now known as the movements can be transformed into institutions due to the lessons of the sociologist Alberoni. See Alberoni, Francesco, Movement and Institution. General Theory, Il Mulino, Bologna, 1981.
Bibliography
Alteriani, Fulvio, Zen. Philosophy, art, life, daily practice, Giovanni De Vecchi Editore, Milan, 1996.
Eco, Umberto, The Open Work, Bompiani, Milano, 1962.
Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
Izutsu, Toshihiko, The philosophy of Zen Buddhism, Astrolabe-Ubaldini, Rome, 1984.
Martorella, Christian, language games and satori, Report of the Philosophy of Language, Faculty of Humanities, University of Genoa, 1999.
Martorella, Christ when Uzume saved the world with a laugh, Report of the course of Linguistics, Faculty of Humanities, University of Genoa, 1999.
Puech, Henri-Charles, History of Buddhism, Laterza, Bari, 1984.
Suzuki Daisetsu Teitaro, Manual of Zen Buddhism, Rider and Company, London, 1974.
Suzuki, Daisetsu Teitaro, Zen and Japanese Culture, Bollingen Series, New York, 1959.
Vattimo, Gianni, Al di là del soggetto, Feltrinelli, Milano, 1981.
Vattimo, Gianni, Il soggetto e la maschera, Bompiani, Milano, 1974.
Vattimo, Gianni, La fine della modernità, Bompiani, Milano, 1985.
Vattimo, Gianni, Le avventure della differenza, Garzanti, Milano, 1979.
Watts, Alan, Lo Zen, Bompiani, Milano, 1959.
Watts, Alan, La via dello Zen, Feltrinelli, Milano, 1960.
Watts, Alan, Beat Zen & altri saggi, Arcana Editrice, Milano, 1973.
Yamamoto, Fumio, Nihon masu komyunikeishon shi, Tokai daigaku shuppankai, Tokyo, 1981.
Zecchi, Stephen, The end of modernity, in "Alphabet", n. 73, 1985. 
Article on the relationship between Zen Buddhism and hipster Nipponico.com published on the website.
Hipster Trends
zen influences and pop art and religion of Christian Martorella
February 24, 2003. In the 50s and 60s of last century there was a growing and lively interest in religion in Eastern Europe and America. Besides increasing the appreciation of Hinduism, also revealed the complex pop of the Beatles with a trip to India and the production of a record by George Harrison to the Hare Krishna, there was interest in another religious sect, that is, the Japanese Zen. The framers of the boom of Zen in the West were in America and Suzuki Daisetsu Deshimaru Taisen in Europe, who with their travel, conferences and publications provide more than superficial exposure of Zen. This interest was not confined to academic circles, but in particular, exploded in the artistic trends of the period. It is not undue the association between Zen and the arts since it was already present in the original matrix Japanese (1). Art is also an essential component of the hipster movement (in Japanese hippusuta) rejecting the American way of life. Born in the artistic communities of North Beach in San Francisco and the Village of New York's hipster Zen adopted as a justification their social disengagement. In fact, the traditional Zen criticized the artificiality of society increases the power of liberation of the individual through self-awareness. The hipster rebelled against the system through a total disengagement, not trying to change the social order, but ruled out. A radical and therefore more rebellious attitude. In art zen
found the legitimacy of their hipster aesthetic conception of life and poetry of their spontaneous and informal. Conversely hipster, beatnik and hippie was also an experimental laboratory in which they made reference to the avant-garde art from 1947, period of birth action painting of Jackson Pollock, until the '60s and '70s and consolidation experience dei gruppi Fluxus e Gutai. Sarebbe inesatto ritenere conclusa la parabola di queste correnti artistiche che sono ancora influenti. Piuttosto dagli anni '80 si è assistito a un riconoscimento dell'arte ribelle che ha coinciso con un inserimento nei musei e uno studio accademico, il quale snatura il carattere trasgressivo e contestatario. Questa osservazione vale anche per l'utilizzo dell'espressione subcultura che si rivela utile come etichetta sociologica, ma fuorviante per la comprensione dei reali fenomeni storici. Come si è detto in precedenza, dagli anni '80 in poi si è assistito a una normalizzazione dell'arte pop che divenne inglobata e divorata dal marketing delle aziende. L'industria della cultura nata con la società del consumo di massa non spared the vanguard, turning into a commodity even more radical challenge to the phenomena. But you can not even say that the avant-garde are the helpless victims of approval. In fact, were the avant-garde, experimental artists and groups like the hipster, to support an egalitarian spirit and an aesthetic conception of life which condemned the art elite (2). They themselves have contributed to a mass culture and bring out the art from its traditional boundaries. In addition, the use of mass media distributes an overview of aestheticized life. Rather than inform the media produce consensus and a common feeling. Yet this view was to the purpose of hipster aesthetic. And this connection did not stop here.
Mass culture extensively uses pop art was born spontaneously and transgressive. Therefore, it is misleading to contrast the culture and subculture. The culture as understood in the nineteenth century no longer exists. If we were to oppose mass culture and subculture would be a contradiction in terms. There can be no mass culture in which we exclude a group culture. Mass culture reaches everywhere, especially in the globalized world, and realize it by studying the subcultures. In fact they rely on the pervasive power of the mass media (radio, television, internet, etc.).. If we speak of subcultures is solely for the purpose of academic nature. In fact it is much more restrict comfortable labeling it a topic of study instead of determining the relationships between complex cultural phenomena. By contrast, the pop culture denies a contrast between high culture and basic education, in favor of egalitarian art as the aesthetic whole. Those who continue to use the terminology of the subculture proves decidedly conservative proposing the distinction between high and low culture. And it is evident in one term subculture (something that is below).
For these reasons it is not unfair to study the influence of traditional Zen had on Western popular movements in all its forms. Alan Watts was the first Westerner to highlight what it was foolish to oppose the traditional zen studied in universities and the eclectic folk of hipster zen (3). Zen is not a formal discipline has taken on even if the institutional aspects. The practice of Zen is the quest for spiritual awakening, liberation (Gedatsu) conventions that do not allow to have knowledge of the true nature of the universe. How this happens is irrelevant, and Zen masters are aware of how enlightenment (satori) is an individual matter. One aspect stressed by saying "if you meet Buddha kill him," a statement that must be understood as scaling of teaching by a master (4). Kill the Buddha when you come to destroy the hope that someone other than us can be nostro padrone. Uccidere il maestro era un'espressione già usata da Rinzai Gigen nel IX secolo.
Nel 1959 Umberto Eco riprese e commentò il saggio di Alan Watts criticando l'idea che potesse esserci un'autentica influenza dello zen nelle mode culturali occidentali (5). Secondo Eco lo zen era piuttosto una semplice giustificazione degli hipster al proprio individualismo anarchico. Autori come Jack Kerouac adotterebbero i modi esteriori di un conformismo orientale per legittimare attraverso lo zen le intemperanze e i vagabondaggi (6). La tesi di Umberto Eco non ci sembra però sufficiente per spiegare il successo dello zen in Occidente. Liquidare in questo modo la questione, affrontandone soltanto un aspetto, non è vantaggioso per lo studioso. Dal point of view of social science interpretation of the phenomena must be done without a prior proceedings. However human behavior, it should be considered in relation to the values \u200b\u200bfirst made, and then judged. In addition, there remains a distinction between high and low culture that has little effect in the society of mass consumption. As stated by Alessandro Baricco, even Beethoven is a brand (7). Rather, there are many aspects of Zen that still escape. Alan Watts points out in his essay cited above, as the Japanese Zen is a movement of protest and reaction to the excessive formalism of Japanese society. He points out that the institutionalization of Zen has been a historical process (8) which led to a formalization exterior. But is not the outward appearance that we can explain the value of Zen. The hipster in the Eastern tradition captures the rejection of worldly life, and this is not wrong.
In the East there has always been an autonomous social space reserved for spirituality. In India, the yogis which was heavily influenced by the teachings of Patanjali, argued that the thought placed an erroneous conception of reality from which one could escape through physical exercises (asanas) and mental (dhyana). Buddhists in China and Japan recognized the illusory nature of reality and suggested to abandon the attachment (upadana) property. Buddha had accepted the religious order (sangha) the members of any caste, undermining the foundations of social hierarchy. In the Christian West, however, acknowledged the church is still a strong power to the upper classes. The undisputed ruler received the endowment from God (the opposite in China, for example, the mandate of heaven could be his withdrawn from the gods). When we made a proposal to separate the religious and political power was precisely because the overlap was allowed to continue resulting in conflicts tearing. But the space reserved for social religion was inevitably occupied by politics. Even in the East politics has invaded and has taken control of religion for utilitarian purposes. But the pantheistic and polytheistic religions are less vulnerable to political manipulation. And Zen is radically opposed to the authority, dogmas, customs that stiffen the human nature. The resumed
hipster Zen and its art forms that expressed this attitude well. The way we have achieved this recovery is also the question of philology and academia, but from the sociological point of view is completely indifferent to appearance than the result of social action. The aesthetic concept of life did not stop the movement hipster, but has saturated the entire society. We are not dealing more phenomena that belong to a subculture, rather we are faced with what is constitutive of contemporary culture. To determine this is sufficient to turn on a TV and tune in to MTV. No longer can speak of protest movements when they represent the majority of tastes and trends. Instead, you should reflect on the contrast between political power and citizens who should represent it in what are regarded as liberal democracies. Religion is an existential need that can not be regulated by administrative power with only bureaucratic and formal criteria. We must ensure above all a social space for religion and that is taken into account the ability of group.
Notes 1. Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
2. The conventional view of art, cf. Vattimo, Gianni, The end of modernity, Garzanti, Milan, 1991, pp. 59-72.
3. Watts, Alan, Beat Zen & Other Essays, Aries / Arcana Editrice, Milano, 1996.
4. Kopp, Sheldon, If you meet the Buddha on the road kill, Astrolabe Editrice, Roma, 1975.
5. Zen and the West, published in 1959, was included in The Open Work, in a note reiterating the criticism and dissent from the transplantation of Zen in the West as an art form, cf. Eco, Umberto, The Open Work, Bompiani, Milano, 1962. Watts's essay appeared in the previous year, cf. Watts, Alan, Beat Zen, Square Zen and Zen, in "Chicago Review, Summer 1958.
6. Contemporary art is deeply influenced by Zen and its aesthetics. Include two case studies: the American composer John Cage (1912-1992) and the French painter Yves Klein (1928-1962).
7. See Baricco, Alessandro, Next. Little book on globalization and the world to come, Feltrinelli, Milan, 2002, pp. 52-54.
8. It should be now known as the movements can be transformed into institutions due to the lessons of the sociologist Alberoni. See Alberoni, Francesco, Movement and Institution. General Theory, Il Mulino, Bologna, 1981.
Bibliography
Alteriani, Fulvio, Zen. Philosophy, art, life, daily practice, Giovanni De Vecchi Editore, Milan, 1996.
Eco, Umberto, The Open Work, Bompiani, Milano, 1962.
Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
Izutsu, Toshihiko, The philosophy of Zen Buddhism, Astrolabe-Ubaldini, Rome, 1984.
Martorella, Christian, language games and satori, Report of the Philosophy of Language, Faculty of Humanities, University of Genoa, 1999.
Martorella, Christ when Uzume saved the world with a laugh, Report of the course of Linguistics, Faculty of Humanities, University of Genoa, 1999.
Puech, Henri-Charles, History of Buddhism, Laterza, Bari, 1984.
Suzuki Daisetsu Teitaro, Manual of Zen Buddhism, Rider and Company, London, 1974.
Suzuki, Daisetsu Teitaro, Zen and Japanese Culture, Bollingen Series, New York, 1959.
Vattimo, Gianni, Al di là del soggetto, Feltrinelli, Milano, 1981.
Vattimo, Gianni, Il soggetto e la maschera, Bompiani, Milano, 1974.
Vattimo, Gianni, La fine della modernità, Bompiani, Milano, 1985.
Vattimo, Gianni, Le avventure della differenza, Garzanti, Milano, 1979.
Watts, Alan, Lo Zen, Bompiani, Milano, 1959.
Watts, Alan, La via dello Zen, Feltrinelli, Milano, 1960.
Watts, Alan, Beat Zen & altri saggi, Arcana Editrice, Milano, 1973.
Yamamoto, Fumio, Nihon masu komyunikeishon shi, Tokai daigaku shuppankai, Tokyo, 1981.
Zecchi, Stephen, The end of modernity, in "Alphabet", n. 73, 1985.
Friday, December 4, 2009
Dkny Kemer Stardoll'da Dkny / Mka Rc Fiyatlar?
Nyoze, i dieci fattori
Article on ten factors according to the Lotus Sutra Nipponico.com published on the website.
Nyoze. The ten factors according to the Lotus Sutra
of Christian Martorella
August 19, 2006. The Lotus Sutra in Japanese Hokkekyo (1), is among the most popular Buddhist sutras and greater influence. According to many scholars, was written around the first century AD to meet the needs of the Mahayana (Great Vehicle School) that it intended to spread a Buddhism is closer to people without any ascetic deprivation. In this sense, the Lotus Sutra in hand with other records such as the Wisdom Sutra and the Sutra of the Garland.
Among the teachings presented in the Lotus Sutra, has a particular importance and features the doctrine of the ten factors (ju nyoze). The ten factors are the mode of understanding reality, or how the human mind perceives herself and the world around her. The term "factor" translates the Japanese word nyoze (Sanskrit tathata, ju-shih in Chinese) which means "the thing as is". This doctrine teaches that the things we know and perceive immediately without further processing of the mind (ie non-judgmental, opinion, etc..) Can be traced to this pattern of factors (nyoze).
1) So. Appearance or the appearance of things.
2) Sho. Nature or character, is the quality of things.
3) Tai. Entity or body, the body that brings together form and quality.
4) Riki. Power, or the force of things.
5) Sa. Action is the activity that occurs.
6) Interviewer internal causes. The cause of internal change.
7) En. External cause or relationship. The cause or external condition.
8) Ka. Effect of latent or internal effect. This is the effect of what happens inside them.
9) Ho. Pay o effetto esterno. Questo è l’effetto che si manifesta visibilmente.
10) Hon makkukyo to. Coerenza dall’inizio alla fine. Ogni cosa ha un senso senza lacune e interruzioni.
La conoscenza dei dieci fattori permette di distinguere chiaramente il funzionamento della mente e percorrere il cammino di liberazione dalle illusioni.
Importanti commentatori del Sutra del Loto sono stati i monaci giapponesi Dogen (1200-1253) e Nichiren (1222-1282). In particolare, Nichiren spiega i dieci fattori all’interno della dottrina di shoho jisso (il vero aspetto di tutti i fenomeni) e della teoria di ichinen sanzen (tremila regni in un istante).
Secondo Nichiren (2) tutti gli esseri viventi, l’ambiente in which they live and are manifestation of the cosmic phenomena of the universe which is identified with the Buddha. So Buddha is in everything, and everything is manifested in the ten factors. Furthermore, in a single moment there would be three thousand realms or worlds achievable from the combination of factors and spiritual condition. This is the explanation of Nichiren and develops masterly studies of the Chinese T'ien-t'ai.
The theory of the ten factors should also be considered properly within the larger Buddhist doctrine. The ten factors are not elements that make up the reality, but instead are the tools of the intellect, the grid or the conceptual framework that filters the events and makes them intelligible to the mind. The real and only true reality is the Buddha (the whole universe and its interdependence). As for the factors of cause and effect (in Japanese innen), remember that according to Buddha are also illusory. The case is the product of a mental habit (Sanskrit vasana). This understanding of the causes of the production is similar to the explanation provided by the Scottish philosopher David Hume in the eighteenth century. Hume uses the terms custom and habit (eating habits, trends, customs) to indicate a higher power that influences the formation of ideas. If one accepts this interpretation, it is understandable why the need for a light (in Japanese satori) and emancipation (Gedatsu) that reaches up to nirvana (nehan) because they may have in understanding the reality of the universe. Without detachment and freedom from tendencies and habits you can not see beyond the illusions produced by the mind. Yet they are the same illusions that deceive and mislead taken individually, to achieve simultaneously, and vice versa if you consider the overall reality. Diversity is not formed from the mind of those who think, but from the way you use it. Buddha is one who thinks and acts as a Buddha, so anyone can be. So says the Lotus Sutra without mistakes. This doctrine is also consistent with previous theories, Buddhist, otherwise sarebbe comprensibile e concepibile l’avviamento della ruota della legge, ossia la predicazione e l’insegnamento di Buddha. Nel Mahaparinirvana sutra si afferma che tutto quello che ha forma esiste per effetto della mente (3). Il buddhismo autentico è perciò l’esercizio e la pratica della conoscenza e del controllo della mente. Buddha è colui che è pervenuto all’illuminazione ed ha raggiunto tale capacità. La differenza fra chi è prigioniero delle illusioni e chi è pervenuto all’illuminazione non consiste nell’eliminazione delle apparenze prodotte dallo schema dei dieci fattori, ma nella modalità di operare della mente. La mente di Buddha non si ferma a considerare un singolo aspetto, ma coglie pluralism of reality simultaneously.
Notes 1. In Sanskrit it is called Saddharmapundarikasutra literally Lotus Sutra of the Good Law. In Japanese is translated as Myohorengekyo, where myo meaning good, wonderful, extraordinary, and I indicate the law or dharma (teachings of Buddha). Renge is instead the lotus flower, then Kyo means sutra (Buddhist text). Myohorengekyo is abbreviated in Japanese with Hokkekyo, in Italian with the Lotus Sutra. The oldest written version appears in the first century AD, roughly between 40 and 100 AD, a period in which the Mahayana school developed and flourished. The doctrine of the Lotus Sutra is based on ekayana (vehicle only) to propagate the Buddha's teaching about the existence of every individual in the immediate and safe accessibility to the Buddha in this world.
2. See Nichiren, The Writings of Nichiren Daishonin, Vol 4, Italian Institute of Buddhist Soka Gakkai, Florence, 2000, pp. 229-236.
3. See Buddha, sutra Mahaparinirvana, The Dioscuri Edizioni, Genova, 1990, pp. 48-50.
Bibliography
Hume, David, Enquiry Concerning Human Understanding, Laterza, Bari, 1996.
Ikeda, Daisaku, The Wisdom of the Lotus Sutra, Arnoldo Mondadori, Milan, 2005.
Ikeda, Daisaku, Chapters Hoben and Jury, Esperia Edizioni, Milan, 1999.
Martorella, Christian, The truth and the place, "Diogenes philosophers today," No. 4, Year II, June to August 2006.
Nichiren, The Writings of Nichiren Daishonin, Soka Gakkai Italian Buddhist Institute, Florence, 2000. 
Article on ten factors according to the Lotus Sutra Nipponico.com published on the website.
Nyoze. The ten factors according to the Lotus Sutra
of Christian Martorella
August 19, 2006. The Lotus Sutra in Japanese Hokkekyo (1), is among the most popular Buddhist sutras and greater influence. According to many scholars, was written around the first century AD to meet the needs of the Mahayana (Great Vehicle School) that it intended to spread a Buddhism is closer to people without any ascetic deprivation. In this sense, the Lotus Sutra in hand with other records such as the Wisdom Sutra and the Sutra of the Garland.
Among the teachings presented in the Lotus Sutra, has a particular importance and features the doctrine of the ten factors (ju nyoze). The ten factors are the mode of understanding reality, or how the human mind perceives herself and the world around her. The term "factor" translates the Japanese word nyoze (Sanskrit tathata, ju-shih in Chinese) which means "the thing as is". This doctrine teaches that the things we know and perceive immediately without further processing of the mind (ie non-judgmental, opinion, etc..) Can be traced to this pattern of factors (nyoze).
1) So. Appearance or the appearance of things.
2) Sho. Nature or character, is the quality of things.
3) Tai. Entity or body, the body that brings together form and quality.
4) Riki. Power, or the force of things.
5) Sa. Action is the activity that occurs.
6) Interviewer internal causes. The cause of internal change.
7) En. External cause or relationship. The cause or external condition.
8) Ka. Effect of latent or internal effect. This is the effect of what happens inside them.
9) Ho. Pay o effetto esterno. Questo è l’effetto che si manifesta visibilmente.
10) Hon makkukyo to. Coerenza dall’inizio alla fine. Ogni cosa ha un senso senza lacune e interruzioni.
La conoscenza dei dieci fattori permette di distinguere chiaramente il funzionamento della mente e percorrere il cammino di liberazione dalle illusioni.
Importanti commentatori del Sutra del Loto sono stati i monaci giapponesi Dogen (1200-1253) e Nichiren (1222-1282). In particolare, Nichiren spiega i dieci fattori all’interno della dottrina di shoho jisso (il vero aspetto di tutti i fenomeni) e della teoria di ichinen sanzen (tremila regni in un istante).
Secondo Nichiren (2) tutti gli esseri viventi, l’ambiente in which they live and are manifestation of the cosmic phenomena of the universe which is identified with the Buddha. So Buddha is in everything, and everything is manifested in the ten factors. Furthermore, in a single moment there would be three thousand realms or worlds achievable from the combination of factors and spiritual condition. This is the explanation of Nichiren and develops masterly studies of the Chinese T'ien-t'ai.
The theory of the ten factors should also be considered properly within the larger Buddhist doctrine. The ten factors are not elements that make up the reality, but instead are the tools of the intellect, the grid or the conceptual framework that filters the events and makes them intelligible to the mind. The real and only true reality is the Buddha (the whole universe and its interdependence). As for the factors of cause and effect (in Japanese innen), remember that according to Buddha are also illusory. The case is the product of a mental habit (Sanskrit vasana). This understanding of the causes of the production is similar to the explanation provided by the Scottish philosopher David Hume in the eighteenth century. Hume uses the terms custom and habit (eating habits, trends, customs) to indicate a higher power that influences the formation of ideas. If one accepts this interpretation, it is understandable why the need for a light (in Japanese satori) and emancipation (Gedatsu) that reaches up to nirvana (nehan) because they may have in understanding the reality of the universe. Without detachment and freedom from tendencies and habits you can not see beyond the illusions produced by the mind. Yet they are the same illusions that deceive and mislead taken individually, to achieve simultaneously, and vice versa if you consider the overall reality. Diversity is not formed from the mind of those who think, but from the way you use it. Buddha is one who thinks and acts as a Buddha, so anyone can be. So says the Lotus Sutra without mistakes. This doctrine is also consistent with previous theories, Buddhist, otherwise sarebbe comprensibile e concepibile l’avviamento della ruota della legge, ossia la predicazione e l’insegnamento di Buddha. Nel Mahaparinirvana sutra si afferma che tutto quello che ha forma esiste per effetto della mente (3). Il buddhismo autentico è perciò l’esercizio e la pratica della conoscenza e del controllo della mente. Buddha è colui che è pervenuto all’illuminazione ed ha raggiunto tale capacità. La differenza fra chi è prigioniero delle illusioni e chi è pervenuto all’illuminazione non consiste nell’eliminazione delle apparenze prodotte dallo schema dei dieci fattori, ma nella modalità di operare della mente. La mente di Buddha non si ferma a considerare un singolo aspetto, ma coglie pluralism of reality simultaneously.
Notes 1. In Sanskrit it is called Saddharmapundarikasutra literally Lotus Sutra of the Good Law. In Japanese is translated as Myohorengekyo, where myo meaning good, wonderful, extraordinary, and I indicate the law or dharma (teachings of Buddha). Renge is instead the lotus flower, then Kyo means sutra (Buddhist text). Myohorengekyo is abbreviated in Japanese with Hokkekyo, in Italian with the Lotus Sutra. The oldest written version appears in the first century AD, roughly between 40 and 100 AD, a period in which the Mahayana school developed and flourished. The doctrine of the Lotus Sutra is based on ekayana (vehicle only) to propagate the Buddha's teaching about the existence of every individual in the immediate and safe accessibility to the Buddha in this world.
2. See Nichiren, The Writings of Nichiren Daishonin, Vol 4, Italian Institute of Buddhist Soka Gakkai, Florence, 2000, pp. 229-236.
3. See Buddha, sutra Mahaparinirvana, The Dioscuri Edizioni, Genova, 1990, pp. 48-50.
Bibliography
Hume, David, Enquiry Concerning Human Understanding, Laterza, Bari, 1996.
Ikeda, Daisaku, The Wisdom of the Lotus Sutra, Arnoldo Mondadori, Milan, 2005.
Ikeda, Daisaku, Chapters Hoben and Jury, Esperia Edizioni, Milan, 1999.
Martorella, Christian, The truth and the place, "Diogenes philosophers today," No. 4, Year II, June to August 2006.
Nichiren, The Writings of Nichiren Daishonin, Soka Gakkai Italian Buddhist Institute, Florence, 2000.
Detritivores Vs Decomposers
Inga, il rapporto causale
Article on the concept of causality in Buddhism Nipponico.com published on the website.
Inga, the mystique of the law does not exist
The causal relationship according to Buddhism
of Christian Martorella
August 5, 2007. A very misunderstood belief is supported by the majority of Buddhists regard to karma and cause and effect relationship (in Japanese inga to kekko). It is believed, falsely, that every action has a good reward, and each receives a misdeed punishment. So is attributed to the misfortunes and calamities a relationship with the previous actions, not only in this life but even in past lives according to the doctrine of metempsychosis. This system of remuneration and benefits of punishment is called a karma, from Sanskrit karman which simply means action. In fact, the historical Buddha, Shakyamuni, has never given a sense as mechanical and deterministic karma, indeed has always supported the illusory and deceptive nature of the causal relationship. The misunderstanding of the Buddhist
has dramatic consequences, disastrous in practice. Indeed, the fallacious belief that every action is rewarded or punished leads to an agonizing wait for something that will not happen. Found that in this life does not, console themselves Buddhists and deceive hoping next existence. This attitude creates frustration and anxiety, just what the Buddha wanted to overcome. Buddha had also warned his followers insisted the danger posed by religious practice followed incorrectly. The Buddhist doctrine misinterpreted produces damage and pain as well as a snake grabbed the tail is directed against those who hold and bites him (1).
Despite many misconceptions, many Buddhist masters correctly indicate that Buddha gave the explanation of causality. Buddha does not allow a causality in the strict sense. The question requires a direct relationship with the effect. It is this dependence unilaterale che viene criticata da Buddha stesso. È soltanto sotto condizioni molteplici, praticamente infinite, che qualcosa avviene. Ciò che appare, ogni fenomeno, non si origina da sé né da un altro sé, non si origina neppure a caso. In realtà non è prodotto ma si origina in interdipendenza. Non c'è sostanza che si trasforma da sé (produzione da sé). Non c'è produzione dal nulla di un dio o di un uomo (produzione da altro). Tali idee sono soltanto il prodotto di un pensiero antropocentrico che considera le cause al lavoro alla stregua di un ceramista che preso un pezzo di argilla lo trasforma in un vaso. Lo stesso rapporto stretto di dipendenza unilaterale tra causa ed effetto viene disciolto in una molteplicità complex conditions.
Another fundamental mistake is made by the emergence of the coincidence of cause and effect. Generally Buddhists interpret the coincidence of cause and effect as the miraculous power of Buddha nell'esaudire prayers and wishes. But this is not true at all.
actually cause and effect are the same in the awareness (2). Through awareness of the cause is dissolved in effect because it understands and observes the non-substantiality of the causal relationship that is a ghost of our minds (3). There is no single cause but then eventually cause immeasurable and undetectable.
Notes 1. The example of the snake is the Buddha himself. La dottrina buddhista mal compresa è dannosa e nociva come il morso di un serpente che è afferrato senza attenzione. Afferrare male il serpente significa afferrare male la dottrina di Buddha, cioè non comprenderla affatto nel suo significato autentico. Cfr. Burlingame, Eugene Watson, Parabole buddhiste, Laterza, Bari, 1995, p. 128.
2. Cfr. Meazza, Luciana, Le filosofie buddhiste, Xenia Edizioni, Milano, 1998, p. 8.
3. Circa il principio di non-sostanzialità dei fenomeni si legga la dottrina del vuoto (ku). Cfr. Martorella, Cristiano, La verità e il luogo, in "Diogene Filosofare Oggi", n. 4, anno II, giugno-agosto 2006, p. 15.
Bibliografia
Burlingame, Eugene Watson, Parabole buddhiste, Laterza, Bari, 1995.
Gombrich, Richard, Theravada Buddhism, Routledge, London, 2005.
Ikeda, Daisaku, The Living Buddha, Weatherhill, New York, 1976.
Martorella, Cristiano, La verità e il luogo, in "Diogene Filosofare Oggi", n. 4, anno II, giugno-agosto 2006.
Meazza, Luciana, Le filosofie buddhiste, Xenia, Milano, 1998.
Pasqualotto, Giangiorgio, Il buddhismo, Bruno Mondadori, Milano, 2003.
Puech, Henri Charles, Storia del buddhismo, Arnoldo Mondadori, Milano, 2001. 
Article on the concept of causality in Buddhism Nipponico.com published on the website.
Inga, the mystique of the law does not exist
The causal relationship according to Buddhism
of Christian Martorella
August 5, 2007. A very misunderstood belief is supported by the majority of Buddhists regard to karma and cause and effect relationship (in Japanese inga to kekko). It is believed, falsely, that every action has a good reward, and each receives a misdeed punishment. So is attributed to the misfortunes and calamities a relationship with the previous actions, not only in this life but even in past lives according to the doctrine of metempsychosis. This system of remuneration and benefits of punishment is called a karma, from Sanskrit karman which simply means action. In fact, the historical Buddha, Shakyamuni, has never given a sense as mechanical and deterministic karma, indeed has always supported the illusory and deceptive nature of the causal relationship. The misunderstanding of the Buddhist
has dramatic consequences, disastrous in practice. Indeed, the fallacious belief that every action is rewarded or punished leads to an agonizing wait for something that will not happen. Found that in this life does not, console themselves Buddhists and deceive hoping next existence. This attitude creates frustration and anxiety, just what the Buddha wanted to overcome. Buddha had also warned his followers insisted the danger posed by religious practice followed incorrectly. The Buddhist doctrine misinterpreted produces damage and pain as well as a snake grabbed the tail is directed against those who hold and bites him (1).
Despite many misconceptions, many Buddhist masters correctly indicate that Buddha gave the explanation of causality. Buddha does not allow a causality in the strict sense. The question requires a direct relationship with the effect. It is this dependence unilaterale che viene criticata da Buddha stesso. È soltanto sotto condizioni molteplici, praticamente infinite, che qualcosa avviene. Ciò che appare, ogni fenomeno, non si origina da sé né da un altro sé, non si origina neppure a caso. In realtà non è prodotto ma si origina in interdipendenza. Non c'è sostanza che si trasforma da sé (produzione da sé). Non c'è produzione dal nulla di un dio o di un uomo (produzione da altro). Tali idee sono soltanto il prodotto di un pensiero antropocentrico che considera le cause al lavoro alla stregua di un ceramista che preso un pezzo di argilla lo trasforma in un vaso. Lo stesso rapporto stretto di dipendenza unilaterale tra causa ed effetto viene disciolto in una molteplicità complex conditions.
Another fundamental mistake is made by the emergence of the coincidence of cause and effect. Generally Buddhists interpret the coincidence of cause and effect as the miraculous power of Buddha nell'esaudire prayers and wishes. But this is not true at all.
actually cause and effect are the same in the awareness (2). Through awareness of the cause is dissolved in effect because it understands and observes the non-substantiality of the causal relationship that is a ghost of our minds (3). There is no single cause but then eventually cause immeasurable and undetectable.
Notes 1. The example of the snake is the Buddha himself. La dottrina buddhista mal compresa è dannosa e nociva come il morso di un serpente che è afferrato senza attenzione. Afferrare male il serpente significa afferrare male la dottrina di Buddha, cioè non comprenderla affatto nel suo significato autentico. Cfr. Burlingame, Eugene Watson, Parabole buddhiste, Laterza, Bari, 1995, p. 128.
2. Cfr. Meazza, Luciana, Le filosofie buddhiste, Xenia Edizioni, Milano, 1998, p. 8.
3. Circa il principio di non-sostanzialità dei fenomeni si legga la dottrina del vuoto (ku). Cfr. Martorella, Cristiano, La verità e il luogo, in "Diogene Filosofare Oggi", n. 4, anno II, giugno-agosto 2006, p. 15.
Bibliografia
Burlingame, Eugene Watson, Parabole buddhiste, Laterza, Bari, 1995.
Gombrich, Richard, Theravada Buddhism, Routledge, London, 2005.
Ikeda, Daisaku, The Living Buddha, Weatherhill, New York, 1976.
Martorella, Cristiano, La verità e il luogo, in "Diogene Filosofare Oggi", n. 4, anno II, giugno-agosto 2006.
Meazza, Luciana, Le filosofie buddhiste, Xenia, Milano, 1998.
Pasqualotto, Giangiorgio, Il buddhismo, Bruno Mondadori, Milano, 2003.
Puech, Henri Charles, Storia del buddhismo, Arnoldo Mondadori, Milano, 2001.
Boat Building Games Online
Bonno, inganno delle passioni
Articolo sull'inganno delle passioni secondo il buddhismo pubblicato dal sito Nipponico.com.
Bonno, l'inganno delle passioni
Aims and traps of Buddhism
of Christian Martorella
August 5, 2007. Buddhism is the teaching expounded by the sage of the Shakya family, Siddhartha (563-483 BC) known as the Buddha (1). Practice and application of Buddhist teaching are designed to liberate human beings from the yoke of pain and suffering, and then develop their full lives. But the Buddha himself predicted that in time his teaching would have been corrupted, misunderstood and degenerate (2). This prophecy is confirmed by a detailed analysis of the practices of Buddhism in countries further from the original teaching, namely China and Japan. The latter country also enjoyed a lively battle, often violent and fierce, buddhismo.Tuttavia among reformers was precisely the conflict of passions to make Japanese Buddhism (3) more active and interesting, despite the misrepresentation of course original. This also explains the success in Europe and the United States of the seven Japanese in all their forms (community of monks, lay associations, academic centers of learning, etc.).. To fully understand Japanese Buddhism is critically necessary to penetrate in the principles that govern the Buddhist practices. The Japanese word
Bonno indicates the passions and illusions that dominate our lives. Bonno The word translates the Sanskrit word which means "passion klesa misleading illusion that captivates the human soul. The term Bonn is composed of bon (bed also means wazurawashii complex, difficult, difficult) and not (in verbal form nayamu means suffering, torment, anguish). From a strictly psychological explain the reason of this theory. The passions and emotions are capable of causing a cognitive distortion that alters the perceptions of reality. In contrast, the emotions are necessary to establish the motives, and therefore can not be eliminated completely. This suggests that the Buddha is a restraint and an awareness that demonstrates every aspect of the real rather than false expectations. The issue of cognitive distortion (4) is crucial both in terms of psicologico, sia nel contesto della corretta pratica religiosa. Il buddhismo non nega la realtà del mondo, ma propone un migliore rapporto con essa, più autentico e verace. Il buddhismo è nichilismo nel senso che distrugge e annienta le illusioni, svelando la verità dell'essere.
La questione della distorsione cognitiva è ripresa anche in un altro insegnamento buddhista, presente in quasi tutte le sette giapponesi: i tre veleni (sandoku). I tre veleni che inquinano l'animo umano sono il desiderio (musabori), la collera (ikari) e l'ignoranza (oroka). L'affrancamento dai tre veleni avviene tramite le tre porte che conducono alla liberazione: non desiderio, non sé, non forma. Praticamente nell'esercizio di trasformare (Hendoku iyaku) the three poisons. It becomes so desire into compassion and anger in life force, ignorance into wisdom. Unfortunately, the three poisons are able to penetrate everywhere and assume unexpected dimensions. The Buddhist practice itself is contaminated by the three poisons, as evidenced by the numerous schisms and betrayals, and Buddha urged their followers to always remain vigilant against the dangers of false teachers and doctrines harmful. Who is using Buddhism for his petty personal use causes serious harm to himself and others. The aim of Buddhism is liberation and that is exactly the opposite dell'asservimento authoritarian practiced in many sects, schools and associations that use the name.
For this reason, molte tecniche mistiche sono nocive piuttosto che benefiche. L'adorazione di un oggetto di culto (5), il gohonzon, è una pratica contraria e opposta all'insegnamento di Siddhartha. Chi venera un oggetto di culto non ne è mai libero, ma ne è lo schiavo. Ci si aspetta dall'oggetto di culto miracoli o interventi divini, benefici e protezione. Però quello che si ottiene è l'alimentazione e la diffusione dei tre veleni (sandoku). La dinamica psicologica di questo processo è chiara ed evidente. Si crede ciecamente nei poteri miracolosi di un oggetto di culto venerato come un idolo. Ciò avviene per ignoranza, superstizione, stupidità (oroka). Si esprime il desiderio (musabori) e si prova rabbia e collera (ikari) perché not fulfilled. The object of worship becomes the instrument of torture that produces this sequence in the three poisons: ignorance, desire and anger. Finally you get the opposite effect to what is desired. Paradoxically, those who believe they practice Buddhism also inevitably prove wrong the dangers of the passions that deceive the mind, namely the correctness of the historical Buddha, Siddhartha.
Notes 1. The title Buddha means "awakened" or "enlightened", ie one who has freed himself of ignorance and know the truth about existence. Siddhartha (563-483 BC) was born in Kapilavastu locations currently in Nepal, but at the time an independent kingdom noble kind of Republican. According to the most reliable history was born in 563 BC and died in 463 BC. However, other dates moving time coordinates in a significant way. According to the Sri Lankan history would be around 663-543 BC, the dates according to the tradition in northern India would be around 463-383 BC.
2. In Japanese, the time when the teachings of Buddha has become incomprehensible is called map. Currently, the modern age in which we live would be the time of the map.
3. The Japanese schools are more important Hoss, Kegon, Tendai, Shingon, Rinzai, Soto, Obaku, Ritsu, Jodo and Nichiren.
4. The most interesting analysis on the cognitive distortions have been published by Jon Elster. See Elster, Jon, sadder but wiser? Rationality and emotions, Anabasis, Milan, 1994. See also the volume of sour grapes. See Elster, Jon, sour grapes. Unorthodox versions of rationality, Feltrinelli, Milano, 1989.
5. The object of worship, the Gohonzon in Japanese, is present in many Buddhist sects. In the Pure Land sect (Jodo) can be represented by statues of Amida or something else that you remember, while the Nichiren sect is a mandala made up of a scroll with the inscription of names of deities and supernatural title Lotus Sutra. In case the Gohonzon is kept in a domestic altar called butsudan. In contrast to these customs, Bodhidharma prohibiting the use of religious objects, so the Japanese Zen sect do not.
Bibliography
Botto, Oscar, Buddha, Mondadori, Milano, 1985.
Conze, Edward, Buddhist Scriptures, Astrolabe-Ubaldini, Rome, 1973.
Conze, Edward, A Short History of Buddhism, Rizzoli, Milano, 1985.
Coomaraswami, Ananda, The Life of Buddha, SE, Milan, 2000.
Filippani Ronconi, Pio, Buddhism, Newton Compton, Rome, 1994.
Filippani Ronconi, Pio, Buddha. Aphorisms and speeches, Newton Compton, Rome, 1994.
Filippani Ronconi, Pio, Buddhist Canon, UTET, Torino, 1976.
Forzani, Joseph, Flowers of emptiness, Boringhieri Bollati, Torino, 2006.
Martorella, Christian, language games and satori. Report of the Philosophy of Language, Faculty of Humanities, Genova, 1999.
Martorella, Christian, affinity between Zen Buddhism and the philosophy of Wittgenstein, in "Quaderni Asians", year XX, No 61 March 2003.
Martorella, Christian, Truth, and the place, "Diogenes philosophers today," No 4, year II, from June to August 2006.
Martorella, Christian, Philosophy from heart to heart, "Diogenes philosophers today," No 4, year II, from June to August 2006.
Oldenberg, Hermann, Buddha. The life, teachings and legacy of the Enlightenment, TEA, Milano, 1998.
Puech, Henri-Charles, History of Buddhism, Basic Books, Milan, 1992.
Puech, Henri-Charles, Eastern Religions, Laterza, Roma-Bari, 1988. 
Articolo sull'inganno delle passioni secondo il buddhismo pubblicato dal sito Nipponico.com.
Bonno, l'inganno delle passioni
Aims and traps of Buddhism
of Christian Martorella
August 5, 2007. Buddhism is the teaching expounded by the sage of the Shakya family, Siddhartha (563-483 BC) known as the Buddha (1). Practice and application of Buddhist teaching are designed to liberate human beings from the yoke of pain and suffering, and then develop their full lives. But the Buddha himself predicted that in time his teaching would have been corrupted, misunderstood and degenerate (2). This prophecy is confirmed by a detailed analysis of the practices of Buddhism in countries further from the original teaching, namely China and Japan. The latter country also enjoyed a lively battle, often violent and fierce, buddhismo.Tuttavia among reformers was precisely the conflict of passions to make Japanese Buddhism (3) more active and interesting, despite the misrepresentation of course original. This also explains the success in Europe and the United States of the seven Japanese in all their forms (community of monks, lay associations, academic centers of learning, etc.).. To fully understand Japanese Buddhism is critically necessary to penetrate in the principles that govern the Buddhist practices. The Japanese word
Bonno indicates the passions and illusions that dominate our lives. Bonno The word translates the Sanskrit word which means "passion klesa misleading illusion that captivates the human soul. The term Bonn is composed of bon (bed also means wazurawashii complex, difficult, difficult) and not (in verbal form nayamu means suffering, torment, anguish). From a strictly psychological explain the reason of this theory. The passions and emotions are capable of causing a cognitive distortion that alters the perceptions of reality. In contrast, the emotions are necessary to establish the motives, and therefore can not be eliminated completely. This suggests that the Buddha is a restraint and an awareness that demonstrates every aspect of the real rather than false expectations. The issue of cognitive distortion (4) is crucial both in terms of psicologico, sia nel contesto della corretta pratica religiosa. Il buddhismo non nega la realtà del mondo, ma propone un migliore rapporto con essa, più autentico e verace. Il buddhismo è nichilismo nel senso che distrugge e annienta le illusioni, svelando la verità dell'essere.
La questione della distorsione cognitiva è ripresa anche in un altro insegnamento buddhista, presente in quasi tutte le sette giapponesi: i tre veleni (sandoku). I tre veleni che inquinano l'animo umano sono il desiderio (musabori), la collera (ikari) e l'ignoranza (oroka). L'affrancamento dai tre veleni avviene tramite le tre porte che conducono alla liberazione: non desiderio, non sé, non forma. Praticamente nell'esercizio di trasformare (Hendoku iyaku) the three poisons. It becomes so desire into compassion and anger in life force, ignorance into wisdom. Unfortunately, the three poisons are able to penetrate everywhere and assume unexpected dimensions. The Buddhist practice itself is contaminated by the three poisons, as evidenced by the numerous schisms and betrayals, and Buddha urged their followers to always remain vigilant against the dangers of false teachers and doctrines harmful. Who is using Buddhism for his petty personal use causes serious harm to himself and others. The aim of Buddhism is liberation and that is exactly the opposite dell'asservimento authoritarian practiced in many sects, schools and associations that use the name.
For this reason, molte tecniche mistiche sono nocive piuttosto che benefiche. L'adorazione di un oggetto di culto (5), il gohonzon, è una pratica contraria e opposta all'insegnamento di Siddhartha. Chi venera un oggetto di culto non ne è mai libero, ma ne è lo schiavo. Ci si aspetta dall'oggetto di culto miracoli o interventi divini, benefici e protezione. Però quello che si ottiene è l'alimentazione e la diffusione dei tre veleni (sandoku). La dinamica psicologica di questo processo è chiara ed evidente. Si crede ciecamente nei poteri miracolosi di un oggetto di culto venerato come un idolo. Ciò avviene per ignoranza, superstizione, stupidità (oroka). Si esprime il desiderio (musabori) e si prova rabbia e collera (ikari) perché not fulfilled. The object of worship becomes the instrument of torture that produces this sequence in the three poisons: ignorance, desire and anger. Finally you get the opposite effect to what is desired. Paradoxically, those who believe they practice Buddhism also inevitably prove wrong the dangers of the passions that deceive the mind, namely the correctness of the historical Buddha, Siddhartha.
Notes 1. The title Buddha means "awakened" or "enlightened", ie one who has freed himself of ignorance and know the truth about existence. Siddhartha (563-483 BC) was born in Kapilavastu locations currently in Nepal, but at the time an independent kingdom noble kind of Republican. According to the most reliable history was born in 563 BC and died in 463 BC. However, other dates moving time coordinates in a significant way. According to the Sri Lankan history would be around 663-543 BC, the dates according to the tradition in northern India would be around 463-383 BC.
2. In Japanese, the time when the teachings of Buddha has become incomprehensible is called map. Currently, the modern age in which we live would be the time of the map.
3. The Japanese schools are more important Hoss, Kegon, Tendai, Shingon, Rinzai, Soto, Obaku, Ritsu, Jodo and Nichiren.
4. The most interesting analysis on the cognitive distortions have been published by Jon Elster. See Elster, Jon, sadder but wiser? Rationality and emotions, Anabasis, Milan, 1994. See also the volume of sour grapes. See Elster, Jon, sour grapes. Unorthodox versions of rationality, Feltrinelli, Milano, 1989.
5. The object of worship, the Gohonzon in Japanese, is present in many Buddhist sects. In the Pure Land sect (Jodo) can be represented by statues of Amida or something else that you remember, while the Nichiren sect is a mandala made up of a scroll with the inscription of names of deities and supernatural title Lotus Sutra. In case the Gohonzon is kept in a domestic altar called butsudan. In contrast to these customs, Bodhidharma prohibiting the use of religious objects, so the Japanese Zen sect do not.
Bibliography
Botto, Oscar, Buddha, Mondadori, Milano, 1985.
Conze, Edward, Buddhist Scriptures, Astrolabe-Ubaldini, Rome, 1973.
Conze, Edward, A Short History of Buddhism, Rizzoli, Milano, 1985.
Coomaraswami, Ananda, The Life of Buddha, SE, Milan, 2000.
Filippani Ronconi, Pio, Buddhism, Newton Compton, Rome, 1994.
Filippani Ronconi, Pio, Buddha. Aphorisms and speeches, Newton Compton, Rome, 1994.
Filippani Ronconi, Pio, Buddhist Canon, UTET, Torino, 1976.
Forzani, Joseph, Flowers of emptiness, Boringhieri Bollati, Torino, 2006.
Martorella, Christian, language games and satori. Report of the Philosophy of Language, Faculty of Humanities, Genova, 1999.
Martorella, Christian, affinity between Zen Buddhism and the philosophy of Wittgenstein, in "Quaderni Asians", year XX, No 61 March 2003.
Martorella, Christian, Truth, and the place, "Diogenes philosophers today," No 4, year II, from June to August 2006.
Martorella, Christian, Philosophy from heart to heart, "Diogenes philosophers today," No 4, year II, from June to August 2006.
Oldenberg, Hermann, Buddha. The life, teachings and legacy of the Enlightenment, TEA, Milano, 1998.
Puech, Henri-Charles, History of Buddhism, Basic Books, Milan, 1992.
Puech, Henri-Charles, Eastern Religions, Laterza, Roma-Bari, 1988.
Wednesday, November 25, 2009
3 Digit Combination Calculator
Traduttori traditori
Article about translations of Japanese books published in the journal "LG Topics".
See Christian Martorella, Betrayers of the Rising Sun, in "Topics LG", No.2, XXXVIII years, from April to June 2002, pp.20-22.
Betrayers of the Rising Sun
of Christian Martorella
translator traitor. This version also has a famous saying in the Japanese archipelago far: hon'yakusha wa uragirimono. Obviously it is an opinion shared by many if you have a perfect match even in Japan. It seems that only the American philosopher Donald Davidson believes that it is possible radical translation that does not involve semantic loss (1). But his theoretical position (formal and highly abstract) is not shared by the translators who always feel a bit 'traitors. And what is even more true for Italian translators of Japanese texts.
Write an article about the Italian translations of Japanese books of children's literature is extremely easy. In fact very few titles have been published (2). In the children's necklaces are the following titles: Alarm! Warning! Miyazawa Kenji, in a stormy night of Yuichi Kimura, The flash of the Hiroshima Maruko Toshi, the laundry of the family of mice Kazuo Iwamura, Letters to my mother and Ichiro Hatano Isoka, The Planet Yo Shomei dolphins. There are other important texts of Japanese literature for children, however, included in series that are not aimed at children and young people: A night on the train of the Milky Way (Ginga Tetsudo no Yoru) and Goshu Cellist (Sero Hiki no Goshu) of Miyazawa Kenji, fantastic stories and Ryunosuke Akutagawa's Kappa.
This is a small number of books wholly inadequate to understand the richness and vastness of Japanese literature for children (3). The scarcity of translated texts prevents us from developing an articulate speech. However, we can report the bad habit of editors or curators of collections, which change and change the titles and even the original texts, often against la volontà dei traduttori. Altre volte sono i traduttori stessi a cercare formule più semplici e banali che rendano i testi appetibili. Insomma, si fa a gara nel tradire l'autore.
Un esempio è costituito da Allarme! Allarme! di Miyazawa, pubblicato da Giunti. Il titolo originale era Asa ni tsuite no dowa teki kozu, ossia Una favola di una mattinata. Il titolo era indicativo e caratteristico, intimamente collegato alla vicenda narrata. A causa di una improvvisa e breve pioggia mattutina un fungo cresce inaspettato gettando nel panico le formiche. Ma l'allarme si rivelerà presto infondato. Come era apparso, così il fungo sparisce cadendo e disfacendosi. La morale è semplice. In un attimo anche le cose apparentemente più grandi possono dissolve. This is the famous Buddhist principle of impermanence. So the short period of time in the morning is crucial because it brings together the incessant becoming of things. The universe may be caught in a moment through the awareness of impermanence.
certainly do not expect publishers to reach the Italian Buddhist enlightenment, but more caution would be desirable. Often describe the Japanese culture as inscrutable, mysterious and complex. In fact we do everything to make it incomprehensible beyond all expectations. Sometimes it did not show any interest in those who are different and can teach us a lot. The other is artificially. Us first define to know him. Well, this is the same attitude you have towards the Japanese literature for children. Then there is the risk, always feared that Italian children are contaminated by other cultures. The suspicion of the Japanese culture is always high. Excluding the exceptional case of Bruno Munari, a genius, but is in contrast to the current mediocrity, no Italian has ever praised the Japanese teaching methods (4). On the other hand we know that The Children's Castle in Tokyo had been written by Martians Munari turning to the only true recipient of the book. When Munari says that you can learn from the Japanese, when the praises Japanese education, you're obviously paying the Martians. Apart from the irony, the issues remain unresolved.
There are two main difficulties to be faced. The biggest problem is the lack of Italian critics of Japanese literature for children. Who can provide an assessment of the Italian translations? Those who know the original texts? Clearly, the backwardness and the poor level of training in the field becomes very clear. Despite the hype and the praise of trade journals, gaps are still enormous. Another problem in the comics and Japanese animation (5). Generally, critics have an attitude of sufficiency, if not contempt, towards comics and cartoons. Not only is behavior incorrect, but even harmful. Comics and cartoons are an extension of narrative by other means. The literary critic can not and must not underestimate the continuity between narrative genres. The works of the master of animation Hayao Miyazaki's masterpieces are well worth the title of "graphic novels". The relationship and continuity between these genres should be studied with caution. Especially in Japan that draws on a broad tradition still strong.
At present ignorance of Japanese literature for children only serves to emphasize any kind of misunderstanding. Do not cry later when the misunderstanding is the scandal turns into conflict. Translating means above all to understand, must listen to and understand each other (not supposed to know already, or worse, denied). In this unfortunate period of history we are still able to listen to others? Probably this is the true and most difficult form of flexibility.
Notes 1. The Davidson's philosophical position is central to contemporary thought and its influence on American linguists is remarkable. See Davidson, Donald, Truth and Interpretation, Il Mulino, Bologna, 1994. But there is a suspicion that Davidson supports a theory that relies exclusively on the existence of a single thought approval. Otherwise it is difficult to understand where they come from so many abstractions.
2. To verify please consult the database of Liber, the updated bibliographic archive on CD-ROM.
3. A small introduction to this rich universe, however, was attempted. See Martorella, Christian, Introduction to Japanese literature for children, in "Topics LG", No.3, XXXVII years, from July to September 2001, pp. 54-58.
4. See Munari, Bruno, The Children's Castle in Tokyo, Einaudi Ragazzi, Trieste, 1995.
5. On the question of adaptations to the core, see Marco Pellitteri. Even if there is a specific discourse about translation, it is indicative of the situation. See Pellitteri, Mark, if fear is synonymous with censorship, in "The Pepeverde", n. 10, 2001, pp. 38-43.
Bibliography
Akutagawa, Ryunosuke, Kappa, trans. Mario Teti, SE, Milan, 1992.
Akutagawa, Ryunosuke, fantastic stories, trans. by Christian Ceci, Marsilio, Venice, 1995.
Kimura, Yuichi, In a stormy night, trans. Paolo Volpato, Salani, Firenze, 1998.
Iwamura, Kazuo, The mice of the family laundry, trans. Akane Suzuki, Babalibri, Milan, 1999.
Hatano, Ichiro and Isoke, Letters to my mother, trans. Luciano Tamburini, E. Elle, Trieste, 1994.
Maruko, Toshi, Hiroshima Lightning, trans. Makiko Yamada, Perosini, Zevio, 1980.
Miyazawa, Kenji, A night on the train of the Milky Way, trans. Giorgio Amitrano, Marsilio, Venice, 1994.
Miyazawa, Kenji, Warning! Warning!, Trans. Hiraishi of Asako, Giunti, Firenze, 1994.
Miyazawa, Kenji, cello Goshu, trans. of Mariko Muramatsu, Happy Life, Milan, 1996.
Yo, Shomei, Planet of the dolphins, the meeting point, Vicenza, 1997. 
Article about translations of Japanese books published in the journal "LG Topics".
See Christian Martorella, Betrayers of the Rising Sun, in "Topics LG", No.2, XXXVIII years, from April to June 2002, pp.20-22.
Betrayers of the Rising Sun
of Christian Martorella
translator traitor. This version also has a famous saying in the Japanese archipelago far: hon'yakusha wa uragirimono. Obviously it is an opinion shared by many if you have a perfect match even in Japan. It seems that only the American philosopher Donald Davidson believes that it is possible radical translation that does not involve semantic loss (1). But his theoretical position (formal and highly abstract) is not shared by the translators who always feel a bit 'traitors. And what is even more true for Italian translators of Japanese texts.
Write an article about the Italian translations of Japanese books of children's literature is extremely easy. In fact very few titles have been published (2). In the children's necklaces are the following titles: Alarm! Warning! Miyazawa Kenji, in a stormy night of Yuichi Kimura, The flash of the Hiroshima Maruko Toshi, the laundry of the family of mice Kazuo Iwamura, Letters to my mother and Ichiro Hatano Isoka, The Planet Yo Shomei dolphins. There are other important texts of Japanese literature for children, however, included in series that are not aimed at children and young people: A night on the train of the Milky Way (Ginga Tetsudo no Yoru) and Goshu Cellist (Sero Hiki no Goshu) of Miyazawa Kenji, fantastic stories and Ryunosuke Akutagawa's Kappa.
This is a small number of books wholly inadequate to understand the richness and vastness of Japanese literature for children (3). The scarcity of translated texts prevents us from developing an articulate speech. However, we can report the bad habit of editors or curators of collections, which change and change the titles and even the original texts, often against la volontà dei traduttori. Altre volte sono i traduttori stessi a cercare formule più semplici e banali che rendano i testi appetibili. Insomma, si fa a gara nel tradire l'autore.
Un esempio è costituito da Allarme! Allarme! di Miyazawa, pubblicato da Giunti. Il titolo originale era Asa ni tsuite no dowa teki kozu, ossia Una favola di una mattinata. Il titolo era indicativo e caratteristico, intimamente collegato alla vicenda narrata. A causa di una improvvisa e breve pioggia mattutina un fungo cresce inaspettato gettando nel panico le formiche. Ma l'allarme si rivelerà presto infondato. Come era apparso, così il fungo sparisce cadendo e disfacendosi. La morale è semplice. In un attimo anche le cose apparentemente più grandi possono dissolve. This is the famous Buddhist principle of impermanence. So the short period of time in the morning is crucial because it brings together the incessant becoming of things. The universe may be caught in a moment through the awareness of impermanence.
certainly do not expect publishers to reach the Italian Buddhist enlightenment, but more caution would be desirable. Often describe the Japanese culture as inscrutable, mysterious and complex. In fact we do everything to make it incomprehensible beyond all expectations. Sometimes it did not show any interest in those who are different and can teach us a lot. The other is artificially. Us first define to know him. Well, this is the same attitude you have towards the Japanese literature for children. Then there is the risk, always feared that Italian children are contaminated by other cultures. The suspicion of the Japanese culture is always high. Excluding the exceptional case of Bruno Munari, a genius, but is in contrast to the current mediocrity, no Italian has ever praised the Japanese teaching methods (4). On the other hand we know that The Children's Castle in Tokyo had been written by Martians Munari turning to the only true recipient of the book. When Munari says that you can learn from the Japanese, when the praises Japanese education, you're obviously paying the Martians. Apart from the irony, the issues remain unresolved.
There are two main difficulties to be faced. The biggest problem is the lack of Italian critics of Japanese literature for children. Who can provide an assessment of the Italian translations? Those who know the original texts? Clearly, the backwardness and the poor level of training in the field becomes very clear. Despite the hype and the praise of trade journals, gaps are still enormous. Another problem in the comics and Japanese animation (5). Generally, critics have an attitude of sufficiency, if not contempt, towards comics and cartoons. Not only is behavior incorrect, but even harmful. Comics and cartoons are an extension of narrative by other means. The literary critic can not and must not underestimate the continuity between narrative genres. The works of the master of animation Hayao Miyazaki's masterpieces are well worth the title of "graphic novels". The relationship and continuity between these genres should be studied with caution. Especially in Japan that draws on a broad tradition still strong.
At present ignorance of Japanese literature for children only serves to emphasize any kind of misunderstanding. Do not cry later when the misunderstanding is the scandal turns into conflict. Translating means above all to understand, must listen to and understand each other (not supposed to know already, or worse, denied). In this unfortunate period of history we are still able to listen to others? Probably this is the true and most difficult form of flexibility.
Notes 1. The Davidson's philosophical position is central to contemporary thought and its influence on American linguists is remarkable. See Davidson, Donald, Truth and Interpretation, Il Mulino, Bologna, 1994. But there is a suspicion that Davidson supports a theory that relies exclusively on the existence of a single thought approval. Otherwise it is difficult to understand where they come from so many abstractions.
2. To verify please consult the database of Liber, the updated bibliographic archive on CD-ROM.
3. A small introduction to this rich universe, however, was attempted. See Martorella, Christian, Introduction to Japanese literature for children, in "Topics LG", No.3, XXXVII years, from July to September 2001, pp. 54-58.
4. See Munari, Bruno, The Children's Castle in Tokyo, Einaudi Ragazzi, Trieste, 1995.
5. On the question of adaptations to the core, see Marco Pellitteri. Even if there is a specific discourse about translation, it is indicative of the situation. See Pellitteri, Mark, if fear is synonymous with censorship, in "The Pepeverde", n. 10, 2001, pp. 38-43.
Bibliography
Akutagawa, Ryunosuke, Kappa, trans. Mario Teti, SE, Milan, 1992.
Akutagawa, Ryunosuke, fantastic stories, trans. by Christian Ceci, Marsilio, Venice, 1995.
Kimura, Yuichi, In a stormy night, trans. Paolo Volpato, Salani, Firenze, 1998.
Iwamura, Kazuo, The mice of the family laundry, trans. Akane Suzuki, Babalibri, Milan, 1999.
Hatano, Ichiro and Isoke, Letters to my mother, trans. Luciano Tamburini, E. Elle, Trieste, 1994.
Maruko, Toshi, Hiroshima Lightning, trans. Makiko Yamada, Perosini, Zevio, 1980.
Miyazawa, Kenji, A night on the train of the Milky Way, trans. Giorgio Amitrano, Marsilio, Venice, 1994.
Miyazawa, Kenji, Warning! Warning!, Trans. Hiraishi of Asako, Giunti, Firenze, 1994.
Miyazawa, Kenji, cello Goshu, trans. of Mariko Muramatsu, Happy Life, Milan, 1996.
Yo, Shomei, Planet of the dolphins, the meeting point, Vicenza, 1997.
Tuesday, November 24, 2009
Ghirardelli Shortbread Cookie Mix To Buy
Bruno Munari in Giappone
Article on the pedagogy of Bruno Munari Nipponico.com published on the website.
Bruno Munari and creative research of a method of Christian education
Martorella
January 3, 2001. Sometimes you discover unexpected proximity between Italy and Japan. Thus, for example, is little known as they once were rich exchanges between our culture and the Japanese about the search of an educational model that stimulating creativity in children. In this article we want to remember as the work of Bruno Munari has been incorporated by the Japanese, and as he is still considered an innovative teacher, a genial and generous, absolute point of reference.
Bruno Munari (1907-1998), eclectic figure in Italian culture of the twentieth century, was primarily a designer (and therefore received the Japan Design Foundation Prize), and this activity will fall even many contributions as an author (for which he had the Andersen Prize ) and illustrator of children's books (including the memorable designs for machinery and texts Rodari). He often cited Japan as a country to learn from both in the art that the organization and civic education. Bruno Munari has left us a little book that tells, in a light, witty and funny, one of his experiences in Japan. The text is titled "The Castle of children in Tokyo" and describes his visit to a conference and the establishment of an exhibition at the Aoyama theater near Shibuya. In addition to describing the structure of the castle of the children and the unfolding of the event's conference and exhibition, Munari has the opportunity to take Japan as food for thought. Often he is a bit 'challenging against the usual stereotypes that seeks to remove:
"In our country, some say that the Japanese come to us to copy everything. But why, I say, we do not copy something from them? "
In fact, the book will show how many Japanese children's activities may also be provided from our own. Munari draws on extensive hands, and integrates its experimental program with the Japanese cultural tradition. So combine origami, textures, patterns compounds, all in an anthology of shapes and colors for the triumph of imagination and creativity. As regards the analysis of operative techniques, Munari has a concrete proposal. Sometimes things are much simpler than seem, we are not only recognize them. Munari uses the term "resolve underlying problems" to showcase something elemental in its simplicity seems to elude us, so come la soluzione di un puzzle a portata di mano:
"Ma nel frattempo, che cosa ho imparato io dal pensiero giapponese? In parte ho avuto la conferma che certi principi progettuali che applico normalmente erano giusti. Altre regole o procedimenti utili a migliorare i progetti o le comunicazioni, o semplicemente altri comportamenti quotidiani, erano invece da capire e applicare. Un esempio è che i problemi vanno risolti alla base.
A Venezia ci sono dei natanti che vanno in giro per la laguna a pulire le acque. Questo è necessario perché i cittadini buttano spesso i rifiuti nei canali. Il problema si risolve insegnando ai bambini a non sporcare la laguna. Se nessuno (utopia) butta l'immondizia nella laguna, non c'è niente da clean. Another example: we in the West are very good in inventing sophisticated appliances, to clean the house, polishing the floors, washing windows, collecting waste. The Japanese do not dirty the house, there are floors to be polished in their homes when they take off their shoes and walk on the tatami in stockings. Do not throw cigarette butts on the floor and then stamp on them, are short, as they say, polite, and the problem of cleaning the house is fixed to the base. "
Munari is regarded as the inventor of a method for teaching children and is watched closely by scholars from different disciplines, artists, educators and writers. Coca Alberto Frigerio and wheels are trying to organize the material left to us by Munari trying to deepen and continue the work of the master. To do this they created a series of books, published by Edizioni Erga, entitled The alphabets munariani. This is the most comprehensive contribution to show us the great news of the issues raised by Munari. The methodology is ideally linked Munari a Japanese author, Katsumi Komagata, graphic designer in his lectures in Italy has recalled how he feels tied to the creative work of the Milanese. Readers should be aware of Italian thanks to an article by Paola Vassalli, entitled Walking between the awards and exhibitions, published in the journal "Andersen": "[...]
beautiful books by Katsumi Komagata, also a Japanese student who was also ideal Munari, Bologna has received an honorable mention in the new section of premium Bologna Ragazzi Award - Introducing Art to Children with the series Mini Book. "
Japanese magazines also consider Komagata a prominent illustrator. See, for example, the article in the September 2000 dedicated to him by the Japanese magazine "Moe." Apparently, then, the work of Munari is putting fruit even in that distant country that he looked with admiration. Surely evolution will have the best if you understand that the creative development of the child should not be stifled by cultural patterns that require a single interpretation of reality. To achieve this, must consider the child as a person who has full rights, and therefore its own mode of development, and not as a taxable person to train. Until the confrontation between cultures will be lively and fruitful, as Munari has been able to show a modest, we find ample scope for the invention of creative children. But when the culture becomes sterile and stiffens in templates, it presents itself as an enemy and obstacle to creativity.
Bibliography
Frigerio, Coca and Wheels, Alberto, and game art, Erga Edizioni, Genova, 2000.
Kawabe, Shoko, Katsumi Komagata no hon. Ehon no Waku koeta katachi or, in "Moe", n. 9 September 2000, p. 95.
Munari, Bruno, The castle of the children in Tokyo, Editions E. Elle, Trieste, 1995.
Munari, Bruno, One thing leads to. Notes for a design methodology, Laterza, Bari, 1996.
Munari, Bruno, artist and designer, Laterza, Bari, 1978.
Munari, Bruno, design and visual communication, Laterza, Bari, 1985.
Munari, Bruno, The craft of art, "Art and disclosed," No 8 December 1986, pp. 18-21.
Vassalli, Paola, Walking between awards and exhibitions, "Andersen", n. 159, May 2000, pp. 16-17. 
Article on the pedagogy of Bruno Munari Nipponico.com published on the website.
Bruno Munari and creative research of a method of Christian education
Martorella
January 3, 2001. Sometimes you discover unexpected proximity between Italy and Japan. Thus, for example, is little known as they once were rich exchanges between our culture and the Japanese about the search of an educational model that stimulating creativity in children. In this article we want to remember as the work of Bruno Munari has been incorporated by the Japanese, and as he is still considered an innovative teacher, a genial and generous, absolute point of reference.
Bruno Munari (1907-1998), eclectic figure in Italian culture of the twentieth century, was primarily a designer (and therefore received the Japan Design Foundation Prize), and this activity will fall even many contributions as an author (for which he had the Andersen Prize ) and illustrator of children's books (including the memorable designs for machinery and texts Rodari). He often cited Japan as a country to learn from both in the art that the organization and civic education. Bruno Munari has left us a little book that tells, in a light, witty and funny, one of his experiences in Japan. The text is titled "The Castle of children in Tokyo" and describes his visit to a conference and the establishment of an exhibition at the Aoyama theater near Shibuya. In addition to describing the structure of the castle of the children and the unfolding of the event's conference and exhibition, Munari has the opportunity to take Japan as food for thought. Often he is a bit 'challenging against the usual stereotypes that seeks to remove:
"In our country, some say that the Japanese come to us to copy everything. But why, I say, we do not copy something from them? "
In fact, the book will show how many Japanese children's activities may also be provided from our own. Munari draws on extensive hands, and integrates its experimental program with the Japanese cultural tradition. So combine origami, textures, patterns compounds, all in an anthology of shapes and colors for the triumph of imagination and creativity. As regards the analysis of operative techniques, Munari has a concrete proposal. Sometimes things are much simpler than seem, we are not only recognize them. Munari uses the term "resolve underlying problems" to showcase something elemental in its simplicity seems to elude us, so come la soluzione di un puzzle a portata di mano:
"Ma nel frattempo, che cosa ho imparato io dal pensiero giapponese? In parte ho avuto la conferma che certi principi progettuali che applico normalmente erano giusti. Altre regole o procedimenti utili a migliorare i progetti o le comunicazioni, o semplicemente altri comportamenti quotidiani, erano invece da capire e applicare. Un esempio è che i problemi vanno risolti alla base.
A Venezia ci sono dei natanti che vanno in giro per la laguna a pulire le acque. Questo è necessario perché i cittadini buttano spesso i rifiuti nei canali. Il problema si risolve insegnando ai bambini a non sporcare la laguna. Se nessuno (utopia) butta l'immondizia nella laguna, non c'è niente da clean. Another example: we in the West are very good in inventing sophisticated appliances, to clean the house, polishing the floors, washing windows, collecting waste. The Japanese do not dirty the house, there are floors to be polished in their homes when they take off their shoes and walk on the tatami in stockings. Do not throw cigarette butts on the floor and then stamp on them, are short, as they say, polite, and the problem of cleaning the house is fixed to the base. "
Munari is regarded as the inventor of a method for teaching children and is watched closely by scholars from different disciplines, artists, educators and writers. Coca Alberto Frigerio and wheels are trying to organize the material left to us by Munari trying to deepen and continue the work of the master. To do this they created a series of books, published by Edizioni Erga, entitled The alphabets munariani. This is the most comprehensive contribution to show us the great news of the issues raised by Munari. The methodology is ideally linked Munari a Japanese author, Katsumi Komagata, graphic designer in his lectures in Italy has recalled how he feels tied to the creative work of the Milanese. Readers should be aware of Italian thanks to an article by Paola Vassalli, entitled Walking between the awards and exhibitions, published in the journal "Andersen": "[...]
beautiful books by Katsumi Komagata, also a Japanese student who was also ideal Munari, Bologna has received an honorable mention in the new section of premium Bologna Ragazzi Award - Introducing Art to Children with the series Mini Book. "
Japanese magazines also consider Komagata a prominent illustrator. See, for example, the article in the September 2000 dedicated to him by the Japanese magazine "Moe." Apparently, then, the work of Munari is putting fruit even in that distant country that he looked with admiration. Surely evolution will have the best if you understand that the creative development of the child should not be stifled by cultural patterns that require a single interpretation of reality. To achieve this, must consider the child as a person who has full rights, and therefore its own mode of development, and not as a taxable person to train. Until the confrontation between cultures will be lively and fruitful, as Munari has been able to show a modest, we find ample scope for the invention of creative children. But when the culture becomes sterile and stiffens in templates, it presents itself as an enemy and obstacle to creativity.
Bibliography
Frigerio, Coca and Wheels, Alberto, and game art, Erga Edizioni, Genova, 2000.
Kawabe, Shoko, Katsumi Komagata no hon. Ehon no Waku koeta katachi or, in "Moe", n. 9 September 2000, p. 95.
Munari, Bruno, The castle of the children in Tokyo, Editions E. Elle, Trieste, 1995.
Munari, Bruno, One thing leads to. Notes for a design methodology, Laterza, Bari, 1996.
Munari, Bruno, artist and designer, Laterza, Bari, 1978.
Munari, Bruno, design and visual communication, Laterza, Bari, 1985.
Munari, Bruno, The craft of art, "Art and disclosed," No 8 December 1986, pp. 18-21.
Vassalli, Paola, Walking between awards and exhibitions, "Andersen", n. 159, May 2000, pp. 16-17.
Sunday, November 22, 2009
Moms Who Use The Hairbrush
Lettura e tecnologia
article on the topic of the relationship between reading and technology magazine published by "LG Topics".
See Christian Martorella, Dokusho. The reading of science and technology, in "LG Topics", 1, year XL, January-March 2004, pp.20-23.
Dokusho
Reading between science and technology
of Christian Martorella
Dokusho means reading in Japanese, and indicates the activity of reading pleasure. When it comes to this topic always comes out the connection between reading and ideology (often presented as teaching), so in Japan as in Italy (1). A Giorgio Bini is credited with having raised some doubts about crucial. He has exhibited a question as simple as tough in response. If the media technology has changed the way of enjoying the fiction, juvenile literature must comply with various forms, styles, subjects and languages? In tal senso, sono cambiate anche le facoltà intellettive dei giovani?
Non si può fornire una risposta se prima non si riconosce l’influenza ideologica sulla letteratura giovanile. Questa influenza è stata opportunamente analizzata per quanto riguarda il passato, mentre è ignorata per il presente. Perché oggi fingiamo che la letteratura si sia liberata da questa influenza quando è vero il contrario? Purtroppo quando si è immersi nell’ideologia è più difficile vederla. L’assetto sociale dei nostri tempi è riconoscibile nell’attitudine economicista della letteratura contemporanea. Il valore di un libro è stabilito dai dati commerciali. Così il libro di un calciatore diventa un best-seller che oscura le opere degli autori contemporanei. La tanto proclamata e vantata liberazione della letteratura dalla pedagogia non è altro che lo spostamento verso un uso puramente commerciale del libro. In passato il libro era il veicolo dell’ideologia, ora è svincolato dai contenuti per rispondere appunto alle esigenze della nuova ideologia. Questa nuova ideologia che chiameremo emporiocrazia, ossia governo del mercato, considera la letteratura un bene di consumo e l’inserisce nel sistema economico che essa stessa sostiene. Insomma, si tratta di un’ideologia più subdola perché priva di contenuti e valori, è l’ideologia del consumismo. Riconosciuto ciò bisogna andare oltre e ottenere una visione complessiva che ci permetta out of this purely economistic interpretation to identify alternative perspectives. In this sense, the Japanese experience is very useful for several reasons. First, Japan is the country where the technology is more advanced, with important consequences both positive and negative. Secondly, issues relating to literature and technology have had approaches and solutions in this most advanced country, much still unknown in the West. Mainly on the technique involves the phenomenon of otaku and Japanese youth culture (bunka wakame).
since the 80s has appeared before as an issue, then as a resource, the Japanese youth culture. Initially, the phenomenon was classified into the categories of functionalist sociology of Robert King Merton, giving the character of deviance instead of what it was a real innovation involving not only the costumes, but also the means of production and consumption. With the derogatory term of otaku is someone who wanted to stay at home segregation follow a passion or hobby into a fanatic. This pastime (Shumi) could be reading comic books, models, collecting, etc.. After nearly a decade social scientists realized that the phenomenon was not merely passive and had not only negative aspects. The otaku have great capacity for gathering and socializing encouraged by their passion, were also creators attivi di fanzine (dojinshi), disegnavano, scrivevano, organizzavano raduni. Insomma, erano tutto tranne che asociali e indolenti come erano stati inizialmente descritti. Intanto la sociologia cambiava indirizzo influenzata dal metodo dell’interazionismo simbolico di George Herbert Mead. Così le vecchie analisi erano buttate alle ortiche. In Giappone cominciarono a fiorire studi e considerazioni ben diversi sulla cultura giovanile. Ormai Tokyo era divenuta un laboratorio vivente, specialmente nei quartieri di Harajuku, Shibuya e Akihabara, di questa nuova cultura. La tecnica svolgeva un ruolo importantissimo in questa trasformazione. Le possibilità offerte agli otaku provenivano dal sistema di produzione snella inventato dai manager giapponesi. Con un computer, a printer, a copier, you could make a small printing home. This capability was born in the '80s thanks to the information revolution. Communication via internet and mobile phones changed. Television was overtaken and made obsolete by the DVD player and multimedia files. In Japan this is part of the history of the recent past, in Italy this is the near future.
What then is the teaching experience that comes to us Japanese? The main issue that must be stressed is that the changes in techniques can not act alone on the change of society, rather the opposite is true. The application of certain techniques and their success is due to social needs. Television, as it is still conceived, is destined to obsolescence as the company's future can not tolerate a passive use as a means of communication. Currently there is an attempt to make interactive TV, but it is only a trick that fools the new generation already accustomed to surfing the internet. Other teaching experience about Japanese culture and language. The otaku have used technology assets fell back on the native culture of pagan and Buddhist master. This should raise the suspicion that a strong push towards the use of technology involves compensation as a recovery of culture antica depositaria dell’equilibrio delle pulsioni irrazionali. La risposta sociale alla razionalità della tecnica è una virulenta irrazionalità controllabile soltanto da nuovi schemi simbolici e semiotici. Come diceva Martin Heidegger, citando Hölderlin, dov’è il pericolo cresce anche ciò che salva. Perciò Giorgio Bini può stare davvero tranquillo sulla sorte della letteratura. Il futuro non vedrà affatto nuovi paradigmi logici, piuttosto risorgerà la saggezza dell’antichità capace di dare senso alla realtà irrazionale dell’essere. Non sarà la tecnica a creare un nuovo essere. Non esiste un essere digitale autonomo e separato dall’essere. La tecnica è un sostegno (Gestell), capacità di creare una realtà artificiale piegando la natura alla volontà dell’uomo. Però ciò che è solo tecnica non giunge mai all’essenza della tecnica. La tecnica ha una sua essenza che prescinde dall’uomo. Così come l’essenza dell’uomo non è la sua opera, così l’essenza della tecnica non è opera dell’uomo. La tecnica si separa e vive di vita propria indipendente dall’uomo perché l’essenza della tecnica è l’essere stesso. Non un nuovo essere, ma l’essere. Insomma, l’uomo non crea la realtà con le sue macchine, egli interagisce e le macchine sono protagoniste di un mondo complesso dove l’idea di controllo e creatore discarded. The danger is that the essence of man ran his hand the essence of technology. So the error would be to see a technical problem there where the problem is human. The evils of man should not be attributed to the technique, but in a relationship instability caused by the modern man unable to find himself. A man who is often engaged to look himself in the machines that created without ending. The essence of man is not his work. Unfortunately, this misconception is the inability to pay attention to the essence of the technique, and the confusion between technique and substance, between use and life. The turning point came when we look into what it is, scoprendo che chi guarda ha lo sguardo rivolto verso se stesso. La ricerca della tecnica era ricerca dell’uomo. Dimenticato l’uomo, la tecnica diviene incapace di vedere. La letteratura giovanile sarà veramente emancipata quando vedrà il pericolo della tecnica come salvezza dell’uomo, perché dov’è il pericolo cresce ciò che salva. L’idea che la lettura sia un bene da salvaguardare è illusoria. Ciò che va tutelato è il soggetto pensante. Tutte le parole spese in Italia a favore della promozione della lettura si sono rivelate vacue e soprattutto inutili. Non poteva essere altrimenti. Gli studiosi giapponesi ci insegnano che la lettura è un’attività spontanea che non può essere pianificata dalla didattica. Ogni attività rivolta alla formalizzazione e razionalizzazione della lettura si distingue per essere controproducente e dannosa. Per questo motivo le biblioteche familiari (bunko) che hanno un approccio informale ed emotivo hanno tanto successo in Giappone. La lettura ha bisogno di essere liberata dalle ricette dei sedicenti esperti, dalle formule della lettura per piacere, dalla confusione del sensualismo pasticcione. I libri si leggono, se si leggono, perché interessano. Tutto il resto è vaneggiamento. L’interesse è un processo del soggetto su cui non si può agire tramite il libro che è soltanto un mezzo o meglio un medium. Non esistono ricette per scrivere bei libri. Non esiste un esperto della letteratura capace di convincere a leggere. Quando avremo compreso ciò potremo guardare alla questione della lettura come ciò che realmente è, un sottoproblema della sociologia che può essere trattato seriamente solo in un ambito più ampio.
La pedagogia e la critica giapponese hanno capito ciò da un bel po’ di tempo. Quando si emanciperà anche la critica letteraria italiana?
Note
1. Per la problematica in Giappone si consulti la rivista "Nihon jidobungaku" dedicata alla letteratura per l'infanzia.
Bibliografia
Drake, William, The New Information Infrastructure, Twentieth Century Fund Press, New York, 1995.
Drucker, Peter, Post-Capitalist Society, Harper Collins, New York, 1993.
Eagleton, Terry, Le illusioni del postmodernismo, Editori Riuniti, Roma, 1998.
Ferretti, Gian Carlo, Il mercato delle lettere, Einaudi, Torino, 1979.
Fukuyama, Francis, La Grande Distruzione. La natura umana e la ricostruzione di un nuovo ordine sociale, Baldini & Castoldi, Milano, 1999.
Hardt, Michael e Negri, Antonio, Impero. Il nuovo ordine della globalizzazione, Rizzoli, Milano, 2001.
Martorella, Cristiano, Affinità fra il buddhismo zen e la filosofia di Wittgenstein, in “Quaderni Asiatici”, n.61, marzo 2003.
Martorella, Cristiano, Wakamono. I paradossi della cultura giovanile giapponese, in “LG Argomenti”, n.1, anno XXXIX, gennaio-marzo 2003.
Martorella, Cristiano, Il concetto giapponese di economia: le implicazioni sociologiche e metodologiche, Cartotecnica Veneziana Editrice, Venezia, 2002.
Martorella, Cristiano, La rivoluzione invisibile, in “Sushi”, n.3, ottobre 1996.
Masuda, Yoneji, The Information Society as Post-Industrial Society, World Future Society, Washington, 1981.
Morikawa, Kaichiro, Learning from Akihabara. The Birth of a Personapolis, Gentosha, Tokyo, 2003.
Rifkin, Jeremy, La fine del lavoro, Arnoldo Mondadori, Milano, 2002. 
article on the topic of the relationship between reading and technology magazine published by "LG Topics".
See Christian Martorella, Dokusho. The reading of science and technology, in "LG Topics", 1, year XL, January-March 2004, pp.20-23.
Dokusho
Reading between science and technology
of Christian Martorella
Dokusho means reading in Japanese, and indicates the activity of reading pleasure. When it comes to this topic always comes out the connection between reading and ideology (often presented as teaching), so in Japan as in Italy (1). A Giorgio Bini is credited with having raised some doubts about crucial. He has exhibited a question as simple as tough in response. If the media technology has changed the way of enjoying the fiction, juvenile literature must comply with various forms, styles, subjects and languages? In tal senso, sono cambiate anche le facoltà intellettive dei giovani?
Non si può fornire una risposta se prima non si riconosce l’influenza ideologica sulla letteratura giovanile. Questa influenza è stata opportunamente analizzata per quanto riguarda il passato, mentre è ignorata per il presente. Perché oggi fingiamo che la letteratura si sia liberata da questa influenza quando è vero il contrario? Purtroppo quando si è immersi nell’ideologia è più difficile vederla. L’assetto sociale dei nostri tempi è riconoscibile nell’attitudine economicista della letteratura contemporanea. Il valore di un libro è stabilito dai dati commerciali. Così il libro di un calciatore diventa un best-seller che oscura le opere degli autori contemporanei. La tanto proclamata e vantata liberazione della letteratura dalla pedagogia non è altro che lo spostamento verso un uso puramente commerciale del libro. In passato il libro era il veicolo dell’ideologia, ora è svincolato dai contenuti per rispondere appunto alle esigenze della nuova ideologia. Questa nuova ideologia che chiameremo emporiocrazia, ossia governo del mercato, considera la letteratura un bene di consumo e l’inserisce nel sistema economico che essa stessa sostiene. Insomma, si tratta di un’ideologia più subdola perché priva di contenuti e valori, è l’ideologia del consumismo. Riconosciuto ciò bisogna andare oltre e ottenere una visione complessiva che ci permetta out of this purely economistic interpretation to identify alternative perspectives. In this sense, the Japanese experience is very useful for several reasons. First, Japan is the country where the technology is more advanced, with important consequences both positive and negative. Secondly, issues relating to literature and technology have had approaches and solutions in this most advanced country, much still unknown in the West. Mainly on the technique involves the phenomenon of otaku and Japanese youth culture (bunka wakame).
since the 80s has appeared before as an issue, then as a resource, the Japanese youth culture. Initially, the phenomenon was classified into the categories of functionalist sociology of Robert King Merton, giving the character of deviance instead of what it was a real innovation involving not only the costumes, but also the means of production and consumption. With the derogatory term of otaku is someone who wanted to stay at home segregation follow a passion or hobby into a fanatic. This pastime (Shumi) could be reading comic books, models, collecting, etc.. After nearly a decade social scientists realized that the phenomenon was not merely passive and had not only negative aspects. The otaku have great capacity for gathering and socializing encouraged by their passion, were also creators attivi di fanzine (dojinshi), disegnavano, scrivevano, organizzavano raduni. Insomma, erano tutto tranne che asociali e indolenti come erano stati inizialmente descritti. Intanto la sociologia cambiava indirizzo influenzata dal metodo dell’interazionismo simbolico di George Herbert Mead. Così le vecchie analisi erano buttate alle ortiche. In Giappone cominciarono a fiorire studi e considerazioni ben diversi sulla cultura giovanile. Ormai Tokyo era divenuta un laboratorio vivente, specialmente nei quartieri di Harajuku, Shibuya e Akihabara, di questa nuova cultura. La tecnica svolgeva un ruolo importantissimo in questa trasformazione. Le possibilità offerte agli otaku provenivano dal sistema di produzione snella inventato dai manager giapponesi. Con un computer, a printer, a copier, you could make a small printing home. This capability was born in the '80s thanks to the information revolution. Communication via internet and mobile phones changed. Television was overtaken and made obsolete by the DVD player and multimedia files. In Japan this is part of the history of the recent past, in Italy this is the near future.
What then is the teaching experience that comes to us Japanese? The main issue that must be stressed is that the changes in techniques can not act alone on the change of society, rather the opposite is true. The application of certain techniques and their success is due to social needs. Television, as it is still conceived, is destined to obsolescence as the company's future can not tolerate a passive use as a means of communication. Currently there is an attempt to make interactive TV, but it is only a trick that fools the new generation already accustomed to surfing the internet. Other teaching experience about Japanese culture and language. The otaku have used technology assets fell back on the native culture of pagan and Buddhist master. This should raise the suspicion that a strong push towards the use of technology involves compensation as a recovery of culture antica depositaria dell’equilibrio delle pulsioni irrazionali. La risposta sociale alla razionalità della tecnica è una virulenta irrazionalità controllabile soltanto da nuovi schemi simbolici e semiotici. Come diceva Martin Heidegger, citando Hölderlin, dov’è il pericolo cresce anche ciò che salva. Perciò Giorgio Bini può stare davvero tranquillo sulla sorte della letteratura. Il futuro non vedrà affatto nuovi paradigmi logici, piuttosto risorgerà la saggezza dell’antichità capace di dare senso alla realtà irrazionale dell’essere. Non sarà la tecnica a creare un nuovo essere. Non esiste un essere digitale autonomo e separato dall’essere. La tecnica è un sostegno (Gestell), capacità di creare una realtà artificiale piegando la natura alla volontà dell’uomo. Però ciò che è solo tecnica non giunge mai all’essenza della tecnica. La tecnica ha una sua essenza che prescinde dall’uomo. Così come l’essenza dell’uomo non è la sua opera, così l’essenza della tecnica non è opera dell’uomo. La tecnica si separa e vive di vita propria indipendente dall’uomo perché l’essenza della tecnica è l’essere stesso. Non un nuovo essere, ma l’essere. Insomma, l’uomo non crea la realtà con le sue macchine, egli interagisce e le macchine sono protagoniste di un mondo complesso dove l’idea di controllo e creatore discarded. The danger is that the essence of man ran his hand the essence of technology. So the error would be to see a technical problem there where the problem is human. The evils of man should not be attributed to the technique, but in a relationship instability caused by the modern man unable to find himself. A man who is often engaged to look himself in the machines that created without ending. The essence of man is not his work. Unfortunately, this misconception is the inability to pay attention to the essence of the technique, and the confusion between technique and substance, between use and life. The turning point came when we look into what it is, scoprendo che chi guarda ha lo sguardo rivolto verso se stesso. La ricerca della tecnica era ricerca dell’uomo. Dimenticato l’uomo, la tecnica diviene incapace di vedere. La letteratura giovanile sarà veramente emancipata quando vedrà il pericolo della tecnica come salvezza dell’uomo, perché dov’è il pericolo cresce ciò che salva. L’idea che la lettura sia un bene da salvaguardare è illusoria. Ciò che va tutelato è il soggetto pensante. Tutte le parole spese in Italia a favore della promozione della lettura si sono rivelate vacue e soprattutto inutili. Non poteva essere altrimenti. Gli studiosi giapponesi ci insegnano che la lettura è un’attività spontanea che non può essere pianificata dalla didattica. Ogni attività rivolta alla formalizzazione e razionalizzazione della lettura si distingue per essere controproducente e dannosa. Per questo motivo le biblioteche familiari (bunko) che hanno un approccio informale ed emotivo hanno tanto successo in Giappone. La lettura ha bisogno di essere liberata dalle ricette dei sedicenti esperti, dalle formule della lettura per piacere, dalla confusione del sensualismo pasticcione. I libri si leggono, se si leggono, perché interessano. Tutto il resto è vaneggiamento. L’interesse è un processo del soggetto su cui non si può agire tramite il libro che è soltanto un mezzo o meglio un medium. Non esistono ricette per scrivere bei libri. Non esiste un esperto della letteratura capace di convincere a leggere. Quando avremo compreso ciò potremo guardare alla questione della lettura come ciò che realmente è, un sottoproblema della sociologia che può essere trattato seriamente solo in un ambito più ampio.
La pedagogia e la critica giapponese hanno capito ciò da un bel po’ di tempo. Quando si emanciperà anche la critica letteraria italiana?
Note
1. Per la problematica in Giappone si consulti la rivista "Nihon jidobungaku" dedicata alla letteratura per l'infanzia.
Bibliografia
Drake, William, The New Information Infrastructure, Twentieth Century Fund Press, New York, 1995.
Drucker, Peter, Post-Capitalist Society, Harper Collins, New York, 1993.
Eagleton, Terry, Le illusioni del postmodernismo, Editori Riuniti, Roma, 1998.
Ferretti, Gian Carlo, Il mercato delle lettere, Einaudi, Torino, 1979.
Fukuyama, Francis, La Grande Distruzione. La natura umana e la ricostruzione di un nuovo ordine sociale, Baldini & Castoldi, Milano, 1999.
Hardt, Michael e Negri, Antonio, Impero. Il nuovo ordine della globalizzazione, Rizzoli, Milano, 2001.
Martorella, Cristiano, Affinità fra il buddhismo zen e la filosofia di Wittgenstein, in “Quaderni Asiatici”, n.61, marzo 2003.
Martorella, Cristiano, Wakamono. I paradossi della cultura giovanile giapponese, in “LG Argomenti”, n.1, anno XXXIX, gennaio-marzo 2003.
Martorella, Cristiano, Il concetto giapponese di economia: le implicazioni sociologiche e metodologiche, Cartotecnica Veneziana Editrice, Venezia, 2002.
Martorella, Cristiano, La rivoluzione invisibile, in “Sushi”, n.3, ottobre 1996.
Masuda, Yoneji, The Information Society as Post-Industrial Society, World Future Society, Washington, 1981.
Morikawa, Kaichiro, Learning from Akihabara. The Birth of a Personapolis, Gentosha, Tokyo, 2003.
Rifkin, Jeremy, La fine del lavoro, Arnoldo Mondadori, Milano, 2002.
Take Out Wire From Outlet
Niju, il pluralismo del doppio
Articolo sul pluralismo pubblicato dalla rivista "LG Argomenti".
Cfr. Cristiano Martorella, Niju, il pluralismo twice, in "Topics LG", No.3, year XXXVIII, July-September 2002, pp.10-13.
Niju, pluralism double
of Christian Martorella
In Japanese Niju means double. Dualism nijusei it is said. But in the Japanese literary and philosophical thought twice did not properly acquired the same way in the West. In the Far East, the idea of \u200b\u200bunity and harmony of opposites was so pervasive as to be questioned only when there were the first contacts with European philosophy.
Hinduism Brahman summarizes the unitary principle, the absolute. Since pluralism, dualism, and so can only be obtained in the determination, that the categories of time and space, the absolute which is the original authentic and incorruptible, does not know the samsara (cycle of birth and death) and with it the phenomenal existence. Hinduism therefore reduces to a simple dualism of appearance or illusion of the senses.
Taoism incorporates the idea of \u200b\u200bopposites and the places at the base of the doctrine. There is no peace without the complementarity of two principles: the yang (masculine, bright, warm and active) and yin (female, dark, cold and passive). But this reduction has always threatened to turn into a regulation dictated by the risk that was amplified by Confucianism and its agents (government officials, administrators, etc.).. It is no coincidence that the more severe and negative evaluations of the Taoist concept of harmony came from the Chinese Marxists who had absorbed the lessons of historical materialism at the beginning of the twentieth century (especially the critique of ideology as a theoretical system, the ruling classes).
Buddhism, even more profoundly to Hindu tradition, it eliminates all forms of dualism, defining it as a hoax, a sham. Even the form and content would be the same reality. So nothing would be phenomenal existence and the only two aspects of reality itself. The Japanese expression defines the concept this way: soku ze shiki ku (emptiness is form).
Shintoism, Japan's indigenous religion, has developed so indipendente il concetto di doppio nel mito di Izanagi e Izanami, la coppia di dei che crearono l'arcipelago giapponese. Gli dei del cielo (amatsukami) inviarono Izanagi e Izanami, fratello e sorella, per popolare la terra ancora nel caos. Essi crearono le isole del Giappone immergendo una lancia e mescolando l'acqua del mare. Quando l'acqua si addensò, sollevando la lancia la fecero gocciolare (simbolismo dell'eiaculazione) formando un'isola. Poi Izanagi (maschio che seduce) e Izanami (femmina che seduce) si accoppiarono generando altre isole, dei e creature che abitarono l'arcipelago nipponico. Questa coppia divina è rappresentata nel culto shintoista da due rocce affioranti dal mare nella baia di Futami presso il tempio di Ise (Daijingu). The sacred rocks are the most powerful symbolic expression of the concept of harmony and union of opposites. Through the link, consisting of a rope, while it accentuates the duality and unity.
The Japanese thought the Buddhist and Shinto matrices are those that you feel better. But we add a deep knowledge of European literature, which becomes a constituent part of the world and dialoguing Japanese. Japan's literature and film not only gained the western techniques, but they also studied, the different registers, the narrative kind that coalesced into something inseparable from the tradition that already exists. The director Akira Kurosawa
treated the theme of the double in the film Kagemusha (1980). In Kagemusha (Kagemusha, l'ombra del guerriero, produzione Toho e Kurosawa Films) si narra la vicenda del grande condottiero e daimyo Takeda Shingen e del suo sosia (interpretati da Nakadai Tatsuya). Shingen, morto a causa di una ferita, lascia come ordine che il suo decesso venga nascosto al nemico e anche alle persone che non fossero comandanti militari del clan Takeda. Il posto di Shingen viene preso da un sosia perfetto che ha però modeste origini. Il sosia era un ladruncolo condannato per furto. L'uomo si sostituisce al condottiero, ma il peso e la responsabilità del suo comportamento si ripercuotono in modo inaspettato. Il sosia comincia a sentirsi perseguitato da Shingen, tanto da identificarsi in lui e non riconoscere più la sua personalità that of the noble Shingen. He manages to fool everyone, concubines, his nephew was still a child and especially your enemies. Goes so far as to lead the troops victoriously against opposing forces. Seems to have reached the goal of a perfect duplicate, covering the most of its role. But one day he decides to ride a horse that only proud Shingen was able to tame. The horse instinctively recognizes the stranger and thrown. Falling to the ground, the notices of the concubines of the wounds that the real Shingen had, and the deception is discovered the double. So the ideal twin Shingen is expelled. The Takeda clan starts to decline. The Battle of Nagashino in 1575 marks the end, and the consequent rise Nobunaga.
The theme of the double is here treated by Kurosawa from the perspective of relativism. The double identifies herself both in its role to suffer when removed. He even feels the same responsibility to Shingen against the clan. The theme of relativism is more insistently in another masterpiece by Kurosawa film Rashomon by Akutagawa Ryunosuke based on the book. In this case, the double is made up of a married couple. The specific episode is taken from the story Yabu no naka (In the forest). The dual relationship husband-wife breaks down in the triangle husband-wife-lover, then a quartet, quintet, sextet consists of the testimony of her husband. Everything comes together in the revelation of a medium that speaks to the status of trans confession of her husband committed suicide. The confession of her husband brings diversity to unity. The sense of the story is in the testimonies that show the relativity of different perspectives of the characters. The tension of the pair can not be solved in the complementarity as well as Taoism thought, but explodes into a number of contradictions be resolved only in the unity of the cosmos. Here the relativism of the matrix reveals Akutagawa Shinto-Buddhist. The nature of the universe is made up of a multitude of contradictions held together by the absolute contradiction: one is the manifold, the manifold is the one. It therefore requires to abandon classical logic, and open his eyes to reality and creative thinking (what the sages call satori, or enlightenment).
The influence of foreign literature, including one for children, introduced the theme of the doppelgänger (ikiryo in Japanese). The theme of the twins had a reworking by reading Western classics. Amanuma Haruki rewrote the masterpiece inspired by Lewis Carroll wonderland of the imagination freely (see Amanuma, Haruki, Alicetopia. Fushigi no kuni no boken, Parorusha, Tokyo, 2000). The book is beautifully illustrated by tables Surrealist Shigeo Otake. The brothers Tweedledum and Tweedledee thus become two twin sisters. But being identici è causa di discordia. Come afferma la ragazza: "Se è uguale, allora è meglio vivere con uno specchio". I doppi uguali, come per la legge del magnetismo, si respingono. Il conflitto è inevitabile.
E qui ritornano i princìpi filosofici introdotti all'inizio. Essendo la realtà impermanente (shogyo mujo), il principio d'identità ha valore soltanto nel paese delle meraviglie, luogo dove le contraddizioni logiche sono l'ordinaria esistenza. Ma nel mondo effimero (ukiyo) dell'esistenza umana non vi è posto per il doppio e il dualismo, incessantemente scavalcato dal pluralismo del reale.
Bibliografia
Akutagawa, Ryunosuke, Rashomon e altri racconti, UTET, Torino, 1983.
Amanuma, Haruki, Alicetopia. Fushigi no kuni no boken, Parorusha, Tokyo, 2000.
Bigatti, frankly, the Japanese thought. The myths of antiquity, Vol 1, Graphos, Genova, 1991.
Bigatti, frankly, the Japanese thought. The meeting with Chinese culture, Vol 2, Graphos, Genova, 1992.
Boisselier, Jean, La Sagesse du Bouddha, Gallimard, Paris, 1993.
Confucius, The Confucian classics, trans. Yuan Huaqing, Antonio Vallardi, Milan, 1995.
Delay, Nelly, Le Japon éternel, Gallimard, Paris, 1998.
Futo no Yasumaro, Kojiki, Kadokawa Shoten, Tokyo, 1993.
Kurosawa, Akira, The Last Samurai. Almost an autobiography, Baldini & Castoldi, Milan, 1995.
La Rosa, George and Sirtori, Vittorio (ed.), Dictionary of Eastern religions, Antonio Vallardi, Milan, 1993.
Moore, Charles, The Japanese Mind: Essentials of Japanese Philosophy and Culture, University of Hawaii Press, Honolulu, 1967.
Muccioli, Marcello, Japanese Literature, Sansoni, Firenze, 1969.
Novielli, Mary Roberta, History of Japanese cinema, Marsilio, Venice, 2001.
Reischauer, Edwin, Japan, Tradition and Transformation, Allen & Unwin, Sydney, 1979. 
Articolo sul pluralismo pubblicato dalla rivista "LG Argomenti".
Cfr. Cristiano Martorella, Niju, il pluralismo twice, in "Topics LG", No.3, year XXXVIII, July-September 2002, pp.10-13.
Niju, pluralism double
of Christian Martorella
In Japanese Niju means double. Dualism nijusei it is said. But in the Japanese literary and philosophical thought twice did not properly acquired the same way in the West. In the Far East, the idea of \u200b\u200bunity and harmony of opposites was so pervasive as to be questioned only when there were the first contacts with European philosophy.
Hinduism Brahman summarizes the unitary principle, the absolute. Since pluralism, dualism, and so can only be obtained in the determination, that the categories of time and space, the absolute which is the original authentic and incorruptible, does not know the samsara (cycle of birth and death) and with it the phenomenal existence. Hinduism therefore reduces to a simple dualism of appearance or illusion of the senses.
Taoism incorporates the idea of \u200b\u200bopposites and the places at the base of the doctrine. There is no peace without the complementarity of two principles: the yang (masculine, bright, warm and active) and yin (female, dark, cold and passive). But this reduction has always threatened to turn into a regulation dictated by the risk that was amplified by Confucianism and its agents (government officials, administrators, etc.).. It is no coincidence that the more severe and negative evaluations of the Taoist concept of harmony came from the Chinese Marxists who had absorbed the lessons of historical materialism at the beginning of the twentieth century (especially the critique of ideology as a theoretical system, the ruling classes).
Buddhism, even more profoundly to Hindu tradition, it eliminates all forms of dualism, defining it as a hoax, a sham. Even the form and content would be the same reality. So nothing would be phenomenal existence and the only two aspects of reality itself. The Japanese expression defines the concept this way: soku ze shiki ku (emptiness is form).
Shintoism, Japan's indigenous religion, has developed so indipendente il concetto di doppio nel mito di Izanagi e Izanami, la coppia di dei che crearono l'arcipelago giapponese. Gli dei del cielo (amatsukami) inviarono Izanagi e Izanami, fratello e sorella, per popolare la terra ancora nel caos. Essi crearono le isole del Giappone immergendo una lancia e mescolando l'acqua del mare. Quando l'acqua si addensò, sollevando la lancia la fecero gocciolare (simbolismo dell'eiaculazione) formando un'isola. Poi Izanagi (maschio che seduce) e Izanami (femmina che seduce) si accoppiarono generando altre isole, dei e creature che abitarono l'arcipelago nipponico. Questa coppia divina è rappresentata nel culto shintoista da due rocce affioranti dal mare nella baia di Futami presso il tempio di Ise (Daijingu). The sacred rocks are the most powerful symbolic expression of the concept of harmony and union of opposites. Through the link, consisting of a rope, while it accentuates the duality and unity.
The Japanese thought the Buddhist and Shinto matrices are those that you feel better. But we add a deep knowledge of European literature, which becomes a constituent part of the world and dialoguing Japanese. Japan's literature and film not only gained the western techniques, but they also studied, the different registers, the narrative kind that coalesced into something inseparable from the tradition that already exists. The director Akira Kurosawa
treated the theme of the double in the film Kagemusha (1980). In Kagemusha (Kagemusha, l'ombra del guerriero, produzione Toho e Kurosawa Films) si narra la vicenda del grande condottiero e daimyo Takeda Shingen e del suo sosia (interpretati da Nakadai Tatsuya). Shingen, morto a causa di una ferita, lascia come ordine che il suo decesso venga nascosto al nemico e anche alle persone che non fossero comandanti militari del clan Takeda. Il posto di Shingen viene preso da un sosia perfetto che ha però modeste origini. Il sosia era un ladruncolo condannato per furto. L'uomo si sostituisce al condottiero, ma il peso e la responsabilità del suo comportamento si ripercuotono in modo inaspettato. Il sosia comincia a sentirsi perseguitato da Shingen, tanto da identificarsi in lui e non riconoscere più la sua personalità that of the noble Shingen. He manages to fool everyone, concubines, his nephew was still a child and especially your enemies. Goes so far as to lead the troops victoriously against opposing forces. Seems to have reached the goal of a perfect duplicate, covering the most of its role. But one day he decides to ride a horse that only proud Shingen was able to tame. The horse instinctively recognizes the stranger and thrown. Falling to the ground, the notices of the concubines of the wounds that the real Shingen had, and the deception is discovered the double. So the ideal twin Shingen is expelled. The Takeda clan starts to decline. The Battle of Nagashino in 1575 marks the end, and the consequent rise Nobunaga.
The theme of the double is here treated by Kurosawa from the perspective of relativism. The double identifies herself both in its role to suffer when removed. He even feels the same responsibility to Shingen against the clan. The theme of relativism is more insistently in another masterpiece by Kurosawa film Rashomon by Akutagawa Ryunosuke based on the book. In this case, the double is made up of a married couple. The specific episode is taken from the story Yabu no naka (In the forest). The dual relationship husband-wife breaks down in the triangle husband-wife-lover, then a quartet, quintet, sextet consists of the testimony of her husband. Everything comes together in the revelation of a medium that speaks to the status of trans confession of her husband committed suicide. The confession of her husband brings diversity to unity. The sense of the story is in the testimonies that show the relativity of different perspectives of the characters. The tension of the pair can not be solved in the complementarity as well as Taoism thought, but explodes into a number of contradictions be resolved only in the unity of the cosmos. Here the relativism of the matrix reveals Akutagawa Shinto-Buddhist. The nature of the universe is made up of a multitude of contradictions held together by the absolute contradiction: one is the manifold, the manifold is the one. It therefore requires to abandon classical logic, and open his eyes to reality and creative thinking (what the sages call satori, or enlightenment).
The influence of foreign literature, including one for children, introduced the theme of the doppelgänger (ikiryo in Japanese). The theme of the twins had a reworking by reading Western classics. Amanuma Haruki rewrote the masterpiece inspired by Lewis Carroll wonderland of the imagination freely (see Amanuma, Haruki, Alicetopia. Fushigi no kuni no boken, Parorusha, Tokyo, 2000). The book is beautifully illustrated by tables Surrealist Shigeo Otake. The brothers Tweedledum and Tweedledee thus become two twin sisters. But being identici è causa di discordia. Come afferma la ragazza: "Se è uguale, allora è meglio vivere con uno specchio". I doppi uguali, come per la legge del magnetismo, si respingono. Il conflitto è inevitabile.
E qui ritornano i princìpi filosofici introdotti all'inizio. Essendo la realtà impermanente (shogyo mujo), il principio d'identità ha valore soltanto nel paese delle meraviglie, luogo dove le contraddizioni logiche sono l'ordinaria esistenza. Ma nel mondo effimero (ukiyo) dell'esistenza umana non vi è posto per il doppio e il dualismo, incessantemente scavalcato dal pluralismo del reale.
Bibliografia
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