Sunday, January 24, 2010
Thursday, January 14, 2010
Tanning After Getting Eyebrows Waxed
La filosofia del diverso
Article dedicated to the work of the philosopher Masao Abe of Japan published by the blog discuss [discutiamodelgiappone.blogspot.com].
Masao Abe, the philosopher of diversity
The logic of the dialectic of change as sokuhi
of Christian Martorella
May 20, 2008. In an age which sees the Western thinkers entrench the position in accordance with the sentencing of cultural relativism, which is considered as the cause of all the ills of contemporary society, the Japanese philosophy is presented as a daunting challenge. Among the authors who support this challenge, we must remember also Masao Abe (1915-2006).
Masao Abe was a professor emeritus at the University of Nara, and is widely considered one of the last members of the so-called Kyoto School, the most representative and original school of thought of the Japanese academic world. He was a good commentator and adviser of the work of Nishida Kitaro. It also recovers the Buddhist classics, such as studies of Dogen, suggest a discount of Buddhism in contemporary philosophy. The most significant and important text that he wrote was Zen and Western Thought (1), a staple of comparative philosophy. The work of Masao Abe is trying to show the limits of logic and language through logic and the same language. A paradox that is used to elucidate the illusory nature of knowledge. All is illusion, including the illusion of knowing the illusory nature of reality. The core of this thinking is the logic of sokuhi, a special Japanese logic based on the principle of "it is not yet." According to Suzuki Daisetsu, it can be stated by saying that "it is not is" in clear opposition to the Aristotelian logic which says that "A is equal to itself" (principle of identity). The formalization (2) of everything in symbolic logic is very simple:
a = a (principle of identity)
~ (a ^ ~ a) (principle of non-contradiction)
a = a → ~ a = a (principle of sokuhi)
The Western logic is not accepted verbatim the Aristotelian principle, rather than approaching them often challenged to considerations of the masters of the East (supporters of a more concrete and less abstract logic). On the other hand to maintain unity of Western thought, have hidden the many objections of the most original thinkers (3). David Hume in the Treatise of Human Nature (4), criticizes the principle of identity by saying that we can not say that an object is identical to itself if we do not limit the period of time. In addition Hume criticizes the possibility of understanding identity as a relationship. In fact it should be a very special type of relationship, ie a relationship with himself. In this way the report can not be distinguished from mere attribute to exist. Ludwig Wittgenstein (5) was equally uncompromising. He stated that "two things that say they are identical is nonsense, and say it is the same one that in itself says nothing" (Tractatus Logico-Philosophicus, par. 5.5303).
The Japanese philosophy is not concerned with the refutation of the principle of identity. It says something more, something that is different. The principle of sokuhi states that the identity exists only in negation. The sokuhi word is composed of two kanji, meaning the first equivalence, the second denial. According to Masao Abe, things are equal because they are different, and this is because there are in change. Everything that exists as such because it has become. So it is not yet. " Western philosophy has ignored an aspect of life, believing that the identity is not the difference. The system of thought in the Judeo-Christian tradition is hostile to diversity. The polarity of good and evil can not be reconciled, that there is reconciliation between God and Satan. Buddhism has no concept of opposition and dualism so absolute and exclusive. On the contrary, it supports relativism. All creatures are partakers of the Buddha-nature, and no one is excluded. Masao Abe
research in Buddhism expressions that indicate the possibility of exploiting the non-duality (ropes), and thus surpassing the distinction between identity and difference. In religious terms, this means understanding the true nature of Buddha, to understand that there is no distinction between the subject and Buddha. Who can see that Buddha is in everything is Buddha, and Buddha is because he is in everything. This act is an experience that reveals the true nature of reality, meaning that it is something unique. There is a separate object from the world, but each object is shared in the world, it is the same world. For this reason, the identity itself is nonsense. Objects exist only by virtue of the relationship with other objects. There is only because it could not exist, so it's something else, is different.
Why the common man is unable to recognize reality as we have just described? It depends on the social conditions that harness the human mind and make you slaves of a vision insulation, limiting and inauthentic. The ego prevents us from seeing things as they are free. The attachment to the ego tends to reinforce the idea of \u200b\u200ban identity always equal to itself. Yet the ego is an artificial construct driven by social roles interpretation. The personality, the ego, is an aggregate of body, feelings, thoughts, will and consciousness which in isolation are empty of content. The awareness of the illusory nature of self is what sets us free from its constraints, both internal and external. Everything that has form is an illusion. And when you see that every form is empty, you recognize that everything is the Buddha. All things are Buddha. The identity and diversity, and diversity and identity. In conclusion, only through this kind of relativism (6) can dissolve the illusion of the senses and mind. Rejecting the diversity inevitably leads to crisis that leads to conflict.
Note
1. Cfr. Abe, Masao, Zen and Western Thought, University of Hawaii Press, Honolulu, 1985.
2. Per la formalizzazione si sono seguite le regole dei manuali adottati nei corsi di logica. Cfr. Marsonet, Michele, Logica e linguaggio, Pantograf, Genova, 1993; Agazzi, Evandro, La logica simbolica, La Scuola, Brescia, 1990. Per ulteriori approfondimenti: Quine, Willard Van Orman, Manuale di logica, Feltrinelli, Milano, 1968; Strawson, Peter Federick, Introduzione alla teoria logica. Einaudi, Torino, 1975; Carnap, Rudolf, Sintassi logica del linguaggio, Silva, Milano, 1961.
3. L'unità del pensiero occidentale corrisponde più spesso a un'esigenza politica. Sulle manipolazioni read political science Paul Feyerabend. See Feyerabend, Paul, Ambiguity and harmony, Laterza, Roma-Bari, 1996; Feyerabend, Paul, Talk about the method, Laterza, Roma-Bari, 1993.
4. See Hume, David, A Treatise of Human Nature, Laterza, Roma-Bari, 1978.
5. See Wittgenstein, Ludwig, Tractatus Logico-Philosophicus, Einaudi, Torino, 1964. For the convergence of the thought of Wittgenstein with Zen please read the following texts: Martorella, Christian, affinity between Zen Buddhism and the philosophy of Wittgenstein, in "Quaderni Asians", n. 61, March 2003, Nakamura, Hajime, Wittgenstein ni okeru Chinmoku, in Wittgenstein, "Gendaishiso," special issue Voll. 13-14, Seidosha, Tokyo, 1985.
6. Leonardo Vittorio Arena stressed the importance of the work of Masao Abe, also supporting the relevance of the Japanese philosophy that emphasizes the cultural relativism. Japan has demonstrated its civilization that can be something else. The chapter on Masao Abe is in Arena, Leonardo Vittorio, The spirit of Japan. The philosophy of the Rising Sun from its origins to the present day, Rizzoli, Milan, 2008, pp. 340-346.
Bibliography
Abe, Masao, Zen and Western Thought, University of Hawaii Press, Honolulu, 1985.
Abe, Masao, A Study of Dogen. His Philosophy and Religion, State University of New York Press, Albany (NY), 1991.
Abe, Masao, The Logic of Absolute Nothingness, as Expounded by Nishida Kitaro, in "The Eastern Buddhist, No.2, XXVIII, 1995.
Arena, Leonardo Vittorio, The spirit of Japan. The philosophy of the Rising Sun from its origins to the present day, Rizzoli, Milano, 2008.
Arena, Leonardo Vittorio, History of Buddhism, Ch'an, Arnoldo Mondadori, Milan, 1992.
Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
Hume, David, A Treatise of Human Nature, Laterza, Roma-Bari, 1978.
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, in "Diogenes philosophers today", year II, No 4, June-August 2006.
Martorella, Christian Pluralism twice, in "Topics LG", No.3, XXXVIII years, from July to September 2002.
Martorella, Christian, affinity between Zen Buddhism and the philosophy of Wittgenstein, in "Quaderni Asians", n. 61, March 2003.
Nakagawa, Hisayasu, Introduction to Japanese culture. Reciprocal anthropology essay, Bruno Mondadori, Milano, 2006.
Nishida, Kitaro, Nishida Kitaro zenshu, Iwanami, Tokyo, 1966.
Nishida, Kitaro, The logic of the place and the religious worldview, L'Epos, Palermo, 2005.
Nishida, Kitaro, The I and you, Unipress, Padova, 1997.
Nishida, Kitaro, The body and the knowledge, Cafoscarina, Venice, 2001.
Nishida, Kitaro, A study on the property, Basic Books Bollati, Torino, 2007.
Nishitani, Keiji, Religion and Nothingness, New Town, Rome, 2004.
Ueda, Shizuteru, and Zen philosophy, L'Epos, Palermo, 2006.
Vianello, Giancarlo, Messengers of nowhere. The school in Kyoto in Europe, Rubbettino, Soveria Mannelli, 2006.
Wittgenstein, Ludwig, Tractatus Logico-Philosophicus, Einaudi, Torino, 1964. 
Article dedicated to the work of the philosopher Masao Abe of Japan published by the blog discuss [discutiamodelgiappone.blogspot.com].
Masao Abe, the philosopher of diversity
The logic of the dialectic of change as sokuhi
of Christian Martorella
May 20, 2008. In an age which sees the Western thinkers entrench the position in accordance with the sentencing of cultural relativism, which is considered as the cause of all the ills of contemporary society, the Japanese philosophy is presented as a daunting challenge. Among the authors who support this challenge, we must remember also Masao Abe (1915-2006).
Masao Abe was a professor emeritus at the University of Nara, and is widely considered one of the last members of the so-called Kyoto School, the most representative and original school of thought of the Japanese academic world. He was a good commentator and adviser of the work of Nishida Kitaro. It also recovers the Buddhist classics, such as studies of Dogen, suggest a discount of Buddhism in contemporary philosophy. The most significant and important text that he wrote was Zen and Western Thought (1), a staple of comparative philosophy. The work of Masao Abe is trying to show the limits of logic and language through logic and the same language. A paradox that is used to elucidate the illusory nature of knowledge. All is illusion, including the illusion of knowing the illusory nature of reality. The core of this thinking is the logic of sokuhi, a special Japanese logic based on the principle of "it is not yet." According to Suzuki Daisetsu, it can be stated by saying that "it is not is" in clear opposition to the Aristotelian logic which says that "A is equal to itself" (principle of identity). The formalization (2) of everything in symbolic logic is very simple:
a = a (principle of identity)
~ (a ^ ~ a) (principle of non-contradiction)
a = a → ~ a = a (principle of sokuhi)
The Western logic is not accepted verbatim the Aristotelian principle, rather than approaching them often challenged to considerations of the masters of the East (supporters of a more concrete and less abstract logic). On the other hand to maintain unity of Western thought, have hidden the many objections of the most original thinkers (3). David Hume in the Treatise of Human Nature (4), criticizes the principle of identity by saying that we can not say that an object is identical to itself if we do not limit the period of time. In addition Hume criticizes the possibility of understanding identity as a relationship. In fact it should be a very special type of relationship, ie a relationship with himself. In this way the report can not be distinguished from mere attribute to exist. Ludwig Wittgenstein (5) was equally uncompromising. He stated that "two things that say they are identical is nonsense, and say it is the same one that in itself says nothing" (Tractatus Logico-Philosophicus, par. 5.5303).
The Japanese philosophy is not concerned with the refutation of the principle of identity. It says something more, something that is different. The principle of sokuhi states that the identity exists only in negation. The sokuhi word is composed of two kanji, meaning the first equivalence, the second denial. According to Masao Abe, things are equal because they are different, and this is because there are in change. Everything that exists as such because it has become. So it is not yet. " Western philosophy has ignored an aspect of life, believing that the identity is not the difference. The system of thought in the Judeo-Christian tradition is hostile to diversity. The polarity of good and evil can not be reconciled, that there is reconciliation between God and Satan. Buddhism has no concept of opposition and dualism so absolute and exclusive. On the contrary, it supports relativism. All creatures are partakers of the Buddha-nature, and no one is excluded. Masao Abe
research in Buddhism expressions that indicate the possibility of exploiting the non-duality (ropes), and thus surpassing the distinction between identity and difference. In religious terms, this means understanding the true nature of Buddha, to understand that there is no distinction between the subject and Buddha. Who can see that Buddha is in everything is Buddha, and Buddha is because he is in everything. This act is an experience that reveals the true nature of reality, meaning that it is something unique. There is a separate object from the world, but each object is shared in the world, it is the same world. For this reason, the identity itself is nonsense. Objects exist only by virtue of the relationship with other objects. There is only because it could not exist, so it's something else, is different.
Why the common man is unable to recognize reality as we have just described? It depends on the social conditions that harness the human mind and make you slaves of a vision insulation, limiting and inauthentic. The ego prevents us from seeing things as they are free. The attachment to the ego tends to reinforce the idea of \u200b\u200ban identity always equal to itself. Yet the ego is an artificial construct driven by social roles interpretation. The personality, the ego, is an aggregate of body, feelings, thoughts, will and consciousness which in isolation are empty of content. The awareness of the illusory nature of self is what sets us free from its constraints, both internal and external. Everything that has form is an illusion. And when you see that every form is empty, you recognize that everything is the Buddha. All things are Buddha. The identity and diversity, and diversity and identity. In conclusion, only through this kind of relativism (6) can dissolve the illusion of the senses and mind. Rejecting the diversity inevitably leads to crisis that leads to conflict.
Note
1. Cfr. Abe, Masao, Zen and Western Thought, University of Hawaii Press, Honolulu, 1985.
2. Per la formalizzazione si sono seguite le regole dei manuali adottati nei corsi di logica. Cfr. Marsonet, Michele, Logica e linguaggio, Pantograf, Genova, 1993; Agazzi, Evandro, La logica simbolica, La Scuola, Brescia, 1990. Per ulteriori approfondimenti: Quine, Willard Van Orman, Manuale di logica, Feltrinelli, Milano, 1968; Strawson, Peter Federick, Introduzione alla teoria logica. Einaudi, Torino, 1975; Carnap, Rudolf, Sintassi logica del linguaggio, Silva, Milano, 1961.
3. L'unità del pensiero occidentale corrisponde più spesso a un'esigenza politica. Sulle manipolazioni read political science Paul Feyerabend. See Feyerabend, Paul, Ambiguity and harmony, Laterza, Roma-Bari, 1996; Feyerabend, Paul, Talk about the method, Laterza, Roma-Bari, 1993.
4. See Hume, David, A Treatise of Human Nature, Laterza, Roma-Bari, 1978.
5. See Wittgenstein, Ludwig, Tractatus Logico-Philosophicus, Einaudi, Torino, 1964. For the convergence of the thought of Wittgenstein with Zen please read the following texts: Martorella, Christian, affinity between Zen Buddhism and the philosophy of Wittgenstein, in "Quaderni Asians", n. 61, March 2003, Nakamura, Hajime, Wittgenstein ni okeru Chinmoku, in Wittgenstein, "Gendaishiso," special issue Voll. 13-14, Seidosha, Tokyo, 1985.
6. Leonardo Vittorio Arena stressed the importance of the work of Masao Abe, also supporting the relevance of the Japanese philosophy that emphasizes the cultural relativism. Japan has demonstrated its civilization that can be something else. The chapter on Masao Abe is in Arena, Leonardo Vittorio, The spirit of Japan. The philosophy of the Rising Sun from its origins to the present day, Rizzoli, Milan, 2008, pp. 340-346.
Bibliography
Abe, Masao, Zen and Western Thought, University of Hawaii Press, Honolulu, 1985.
Abe, Masao, A Study of Dogen. His Philosophy and Religion, State University of New York Press, Albany (NY), 1991.
Abe, Masao, The Logic of Absolute Nothingness, as Expounded by Nishida Kitaro, in "The Eastern Buddhist, No.2, XXVIII, 1995.
Arena, Leonardo Vittorio, The spirit of Japan. The philosophy of the Rising Sun from its origins to the present day, Rizzoli, Milano, 2008.
Arena, Leonardo Vittorio, History of Buddhism, Ch'an, Arnoldo Mondadori, Milan, 1992.
Hoover, Thomas, Zen Culture, Arnoldo Mondadori, Milan, 1981.
Hume, David, A Treatise of Human Nature, Laterza, Roma-Bari, 1978.
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, in "Diogenes philosophers today", year II, No 4, June-August 2006.
Martorella, Christian Pluralism twice, in "Topics LG", No.3, XXXVIII years, from July to September 2002.
Martorella, Christian, affinity between Zen Buddhism and the philosophy of Wittgenstein, in "Quaderni Asians", n. 61, March 2003.
Nakagawa, Hisayasu, Introduction to Japanese culture. Reciprocal anthropology essay, Bruno Mondadori, Milano, 2006.
Nishida, Kitaro, Nishida Kitaro zenshu, Iwanami, Tokyo, 1966.
Nishida, Kitaro, The logic of the place and the religious worldview, L'Epos, Palermo, 2005.
Nishida, Kitaro, The I and you, Unipress, Padova, 1997.
Nishida, Kitaro, The body and the knowledge, Cafoscarina, Venice, 2001.
Nishida, Kitaro, A study on the property, Basic Books Bollati, Torino, 2007.
Nishitani, Keiji, Religion and Nothingness, New Town, Rome, 2004.
Ueda, Shizuteru, and Zen philosophy, L'Epos, Palermo, 2006.
Vianello, Giancarlo, Messengers of nowhere. The school in Kyoto in Europe, Rubbettino, Soveria Mannelli, 2006.
Wittgenstein, Ludwig, Tractatus Logico-Philosophicus, Einaudi, Torino, 1964.
Sunday, January 10, 2010
Battle Royale Takeshi Kitano's Painting
Koku jieitai
Article Aeronautics blog published by The Japanese military history of Japan [lastoriadelgiappone.blogspot.com].
Koku jieitai
Aeronautics in Japan since World War II to today
Cristiano Martorella
January 10, 2010. The Air Self-Defense Force of Japan (Japan Air Self Defense Force, JASDF), Koku jieitai in Japanese, was born in 1954 with American assistance and materials. Initially based on antiquated aircraft from the United States, such as the North American F-86 Sabre and Lockheed T-33 Shooting Star, was later consolidated by the local production of modern aircraft. In the '60s
interceptor main Japanese air force was the Lockheed F-104J Eiko. The F-104J, named Eiko (Gloria) by the Japanese, were built by Mitsubishi and Kawasaki. The first department to receive the interceptor was the F-104J 201 Hikotai in November 1962. The Japanese versions of the Starfighter furono in totale 210 esemplari di F-104J e 20 del biposto F-104DJ. Il caccia intercettore F-104J Eiko era uno sviluppo del modello F-104G, ottimizzato per il combattimento aereo con il radar NASARR F-15-J31, il reattore J79-IHI-11A, e armato con quattro missili aria-aria Sidewinder.
La protezione aerea del Giappone era così affidata agli F-104J che avevano rispettabili prestazioni, con una velocità massima di 1845 km/h a 15000 m, che arrivava a Mach 2 in configurazione pulita, una velocità iniziale di salita di 254 m/s, e una quota di tangenza pratica di 15240 m.
Un aviogetto costruito localmente fu il progetto completamente nipponico dell'addestratore Fuji T-1 Hatsutaka, che volò per la prima volta l'8 gennaio 1958. Le industrie Fuji were the heirs of the factory Nakajima (Nakajima Hikoki Kabushikigaisha), famous for the construction of the best fighters, bombers and torpedo planes used in World War II. Fuji T-1F1 was a two-seat trainer monoplane with a pressurized cabin, equipped with a propulsion system consisting of Ishikawajima-Harima Japanese turbojet J3-IHI-3 from 1200 kg of thrust, replaced by a model J3-IHI-7 from 1400 version Fuji T-1F3. The performance of this jet trainer were satisfactory, with a speed of 920 km / h, operating a tangent of 16000 m, and a range of 1935 km with external tanks. This allows most of the Fuji T-1 were still operating in the 80s, before being gradually replaced by more modern jet aircraft.
In 1973 Japan had provided the first McDonnell Douglas F-4EJ. The heavy and powerful F-4 Phantom fighter-bomber was used in Japan for a total of 140 specimens. The McDonnell gave them 10 copies, whereas 130 were built by Mitsubishi, which ended production in 1981. The F-4EJ version was a variant of the F-4E that could reach a speed of 2390 km / h or Mach 2.25. Equipped with a radar APQ-120, the McDonnell F-4E was armed with four air-to-air missiles AIM-7 Sparrow radar-guided, and could also be mounted on underwing pylons air-air missiles AIM-9 Sidewinder infrared-guided, while in muzzle of a cannon was installed pipe 20 mm M61A1 rotary. Another aircraft
di fabbricazione locale fu il cacciabombardiere Mitsubishi F-1 che volò la prima volta il 3 giugno 1975. Derivato dall'addestratore Mitsubishi T-2, il cui primo volo risale al luglio 1971, era ispirato al progetto francobritannico SEPECAT Jaguar. Il cacciabombardiere Mitsubishi F-1 era dotato di due turboreattori a doppio flusso Ishikawajima-Harima TF40-IHI-801A da 3570 kg di spinta ciascuno con postbruciatore, peso massimo di 13,6 t, velocità massima di 1700 km/h o Mach 1,6 e un'autonomia di 2595 km. L'armamento era costituito da un vasto arsenale di missili, bombe e razzi, fra cui il missile aria-superficie Mitsubishi ASM-1.
L'aeronautica militare giapponese fece un salto di qualità negli anni '80, quando i piloti ebbero la possibilità to obtain the most advanced fighters of the time: the McDonnell Douglas F-15J Eagle. The performance of this interceptor were excellent, with a maximum speed of 2600 km / h and a maximum range of 4630 km and a payload of 7528 kg. Japan made a major program based on the powerful and flexible interceptor. In fact, were built under license, since 1980, a total of 223 specimens of F-15J. The first F-15J delivered to Koku jieitai was deployed in 1981. Eagle
The Japanese were later joined by another good plane, the Mitsubishi F-2, a fighter derived from the General Dynamics F-16. The prototype of the Mitsubishi F-2 had flown October 7, 1995, and despite some delays, the first batch of aircraft was delivered in 2002. The construction, based on the model F-16, had a longer fuselage and covered with radar absorbing material, and wing surfaces were an innovative development with the use of composite materials. The F-2 fighter weighs about 22 tons, a maximum speed of 2200 km / h, a maximum altitude of 20,000 m, and a load up to 9000 kg on 11 external pylons.
Finally, the Japanese Air Force had provided, from 11 March 1998, the aircraft radar at the time the most modern and advanced: the Boeing E-767 AWACS. This plane could control an area that ranged from 320 to 500 km radius, with a range of 10370 km, providing a wide area monitoring and coordinating the activities dei caccia intercettori.
Questa è in breve la storia della JASDF (Japan Air Self Defense Force), la Koku jieitai, una forza militare erede di un'importante tradizione aeronautica che risente dei severi limiti imposti dalla politica, e per fortuna, non sembra costituire un potenziale aggressivo ma soltanto un deterrente difensivo. 
Article Aeronautics blog published by The Japanese military history of Japan [lastoriadelgiappone.blogspot.com].
Koku jieitai
Aeronautics in Japan since World War II to today
Cristiano Martorella
January 10, 2010. The Air Self-Defense Force of Japan (Japan Air Self Defense Force, JASDF), Koku jieitai in Japanese, was born in 1954 with American assistance and materials. Initially based on antiquated aircraft from the United States, such as the North American F-86 Sabre and Lockheed T-33 Shooting Star, was later consolidated by the local production of modern aircraft. In the '60s
interceptor main Japanese air force was the Lockheed F-104J Eiko. The F-104J, named Eiko (Gloria) by the Japanese, were built by Mitsubishi and Kawasaki. The first department to receive the interceptor was the F-104J 201 Hikotai in November 1962. The Japanese versions of the Starfighter furono in totale 210 esemplari di F-104J e 20 del biposto F-104DJ. Il caccia intercettore F-104J Eiko era uno sviluppo del modello F-104G, ottimizzato per il combattimento aereo con il radar NASARR F-15-J31, il reattore J79-IHI-11A, e armato con quattro missili aria-aria Sidewinder.
La protezione aerea del Giappone era così affidata agli F-104J che avevano rispettabili prestazioni, con una velocità massima di 1845 km/h a 15000 m, che arrivava a Mach 2 in configurazione pulita, una velocità iniziale di salita di 254 m/s, e una quota di tangenza pratica di 15240 m.
Un aviogetto costruito localmente fu il progetto completamente nipponico dell'addestratore Fuji T-1 Hatsutaka, che volò per la prima volta l'8 gennaio 1958. Le industrie Fuji were the heirs of the factory Nakajima (Nakajima Hikoki Kabushikigaisha), famous for the construction of the best fighters, bombers and torpedo planes used in World War II. Fuji T-1F1 was a two-seat trainer monoplane with a pressurized cabin, equipped with a propulsion system consisting of Ishikawajima-Harima Japanese turbojet J3-IHI-3 from 1200 kg of thrust, replaced by a model J3-IHI-7 from 1400 version Fuji T-1F3. The performance of this jet trainer were satisfactory, with a speed of 920 km / h, operating a tangent of 16000 m, and a range of 1935 km with external tanks. This allows most of the Fuji T-1 were still operating in the 80s, before being gradually replaced by more modern jet aircraft.
In 1973 Japan had provided the first McDonnell Douglas F-4EJ. The heavy and powerful F-4 Phantom fighter-bomber was used in Japan for a total of 140 specimens. The McDonnell gave them 10 copies, whereas 130 were built by Mitsubishi, which ended production in 1981. The F-4EJ version was a variant of the F-4E that could reach a speed of 2390 km / h or Mach 2.25. Equipped with a radar APQ-120, the McDonnell F-4E was armed with four air-to-air missiles AIM-7 Sparrow radar-guided, and could also be mounted on underwing pylons air-air missiles AIM-9 Sidewinder infrared-guided, while in muzzle of a cannon was installed pipe 20 mm M61A1 rotary. Another aircraft
di fabbricazione locale fu il cacciabombardiere Mitsubishi F-1 che volò la prima volta il 3 giugno 1975. Derivato dall'addestratore Mitsubishi T-2, il cui primo volo risale al luglio 1971, era ispirato al progetto francobritannico SEPECAT Jaguar. Il cacciabombardiere Mitsubishi F-1 era dotato di due turboreattori a doppio flusso Ishikawajima-Harima TF40-IHI-801A da 3570 kg di spinta ciascuno con postbruciatore, peso massimo di 13,6 t, velocità massima di 1700 km/h o Mach 1,6 e un'autonomia di 2595 km. L'armamento era costituito da un vasto arsenale di missili, bombe e razzi, fra cui il missile aria-superficie Mitsubishi ASM-1.
L'aeronautica militare giapponese fece un salto di qualità negli anni '80, quando i piloti ebbero la possibilità to obtain the most advanced fighters of the time: the McDonnell Douglas F-15J Eagle. The performance of this interceptor were excellent, with a maximum speed of 2600 km / h and a maximum range of 4630 km and a payload of 7528 kg. Japan made a major program based on the powerful and flexible interceptor. In fact, were built under license, since 1980, a total of 223 specimens of F-15J. The first F-15J delivered to Koku jieitai was deployed in 1981. Eagle
The Japanese were later joined by another good plane, the Mitsubishi F-2, a fighter derived from the General Dynamics F-16. The prototype of the Mitsubishi F-2 had flown October 7, 1995, and despite some delays, the first batch of aircraft was delivered in 2002. The construction, based on the model F-16, had a longer fuselage and covered with radar absorbing material, and wing surfaces were an innovative development with the use of composite materials. The F-2 fighter weighs about 22 tons, a maximum speed of 2200 km / h, a maximum altitude of 20,000 m, and a load up to 9000 kg on 11 external pylons.
Finally, the Japanese Air Force had provided, from 11 March 1998, the aircraft radar at the time the most modern and advanced: the Boeing E-767 AWACS. This plane could control an area that ranged from 320 to 500 km radius, with a range of 10370 km, providing a wide area monitoring and coordinating the activities dei caccia intercettori.
Questa è in breve la storia della JASDF (Japan Air Self Defense Force), la Koku jieitai, una forza militare erede di un'importante tradizione aeronautica che risente dei severi limiti imposti dalla politica, e per fortuna, non sembra costituire un potenziale aggressivo ma soltanto un deterrente difensivo.
Saturday, January 9, 2010
Should I Worry About A 3 Mm Gallbladder Polyp
Hatoyama Yukio e la Cina
Intervento pubblicato dal quotidiano "Il Secolo XIX". Cfr. C.M., Gli Stati Uniti non sono più il baricentro del mondo, in "Il Secolo XIX", giovedì 7 gennaio 2010, p.22.
Gli Stati Uniti non sono più il baricentro del mondo
Nella politica estera del premier giapponese Hatoyama Yukio, la Cina riveste un ruolo importantissimo. Infatti, il modo in which the Japanese look to China is definitely changed in recent years. Consider especially the fact that Japanese exports to China is currently oriented, having overtaken the United States directly. The main economic partner of Japan is no longer in the United States, but is in emerging Asia and in China. There are even social phenomena very indicative of climate change, such as the increase of mixed marriages between Chinese and Japanese, also aided by the growing number of wealthy in the rich country that can boast the highest economic growth rates. In 2009, China has not undergone the crisis feeling the recession as other nations, but merely a slowdown in growth which has remained at very supported. The plan for the economic stimulus of domestic demand and consumption has been working perfectly, and this has weighed particularly on the public debt stands at around 15% of GDP. In 2010, analysts expect China's GDP growth of around 9%, a figure which again confirms the impressive growth. Over the past thirty years, the average growth rate of Chinese GDP was just around 9%. But Japanese Prime Minister Hatoyama can look to China for other reasons. From time Hatoyama, just as the Chinese government supports the need to break away from U.S. dollar as an international reference currency, proposing a single currency in the Asian euro model used in Europe. In short, the United States are no longer the center of the world, and many politicians in Asia are beginning to think that they should take matters in hand, and direct social and economic decisions affecting their countries.
Christian Martorella 
Intervento pubblicato dal quotidiano "Il Secolo XIX". Cfr. C.M., Gli Stati Uniti non sono più il baricentro del mondo, in "Il Secolo XIX", giovedì 7 gennaio 2010, p.22.
Gli Stati Uniti non sono più il baricentro del mondo
Nella politica estera del premier giapponese Hatoyama Yukio, la Cina riveste un ruolo importantissimo. Infatti, il modo in which the Japanese look to China is definitely changed in recent years. Consider especially the fact that Japanese exports to China is currently oriented, having overtaken the United States directly. The main economic partner of Japan is no longer in the United States, but is in emerging Asia and in China. There are even social phenomena very indicative of climate change, such as the increase of mixed marriages between Chinese and Japanese, also aided by the growing number of wealthy in the rich country that can boast the highest economic growth rates. In 2009, China has not undergone the crisis feeling the recession as other nations, but merely a slowdown in growth which has remained at very supported. The plan for the economic stimulus of domestic demand and consumption has been working perfectly, and this has weighed particularly on the public debt stands at around 15% of GDP. In 2010, analysts expect China's GDP growth of around 9%, a figure which again confirms the impressive growth. Over the past thirty years, the average growth rate of Chinese GDP was just around 9%. But Japanese Prime Minister Hatoyama can look to China for other reasons. From time Hatoyama, just as the Chinese government supports the need to break away from U.S. dollar as an international reference currency, proposing a single currency in the Asian euro model used in Europe. In short, the United States are no longer the center of the world, and many politicians in Asia are beginning to think that they should take matters in hand, and direct social and economic decisions affecting their countries.
Christian Martorella
Tuesday, January 5, 2010
People That Used Thetean Zu
The Leo Club Sorrento and Robin Hood Musical together for Abruzzo
The Leo Club Sorrento, philanthropic youth organization of Lions International, aiuta la popolazione abruzzese colpita dal sisma del 6 Aprile 2009.
All’interno del Protocollo d’Intesa siglato tra la Presidenza Nazionale dei Leo Italiani e la Produzione artistica del musical Robin Hood, il Club peninsulare sarà presente alla tappa campana del tour invernale dello spettacolo in programma per
Giovedi 14 Gennaio 2010 alle ore 20.00 presso il Teatro delle Rose di Piano di Sorrento.
I giovani soci saranno impegnati nella vendita del Dvd ufficiale e dei gadgets associati al musical.
Il ricavato della vendita sarà devoluto al progetto dei leo italiani per sostenere la ricostruzione nelle zone terremotate dell’aquilano.
Testimonial dell’evento sarà il protagonista the musical: Manuel Frattini, actor, dancer and choreographer of the most requested on Italian stages. 
The Leo Club Sorrento, philanthropic youth organization of Lions International, aiuta la popolazione abruzzese colpita dal sisma del 6 Aprile 2009.
All’interno del Protocollo d’Intesa siglato tra la Presidenza Nazionale dei Leo Italiani e la Produzione artistica del musical Robin Hood, il Club peninsulare sarà presente alla tappa campana del tour invernale dello spettacolo in programma per
Giovedi 14 Gennaio 2010 alle ore 20.00 presso il Teatro delle Rose di Piano di Sorrento.
I giovani soci saranno impegnati nella vendita del Dvd ufficiale e dei gadgets associati al musical.
Il ricavato della vendita sarà devoluto al progetto dei leo italiani per sostenere la ricostruzione nelle zone terremotate dell’aquilano.
Testimonial dell’evento sarà il protagonista the musical: Manuel Frattini, actor, dancer and choreographer of the most requested on Italian stages.
Lorna Morgan In Forums
The Leo Club Sorrento program the second semester of activity
The Leo Club Sorrento, philanthropic youth organization of Lions International, has concluded successfully, the first six months of activity.
In the first six months a number of projects were carried out on schedule, objectives and institutional and social purposes.
planning and implementation of services were coordinated by
Board which currently has 11 members with different operating powers.
The two projects most significant of these early months of the Peninsular Club were: the important and profitable partnership con l’Unicef all’interno della II Edizione della Giornata Nazionale Orchidea 2009 e il Leo Concert 4 Children, serata di musica e divertimento per assicurare cure mediche domiciliari e gratuite ai ragazzi gravemente ammalati.
A questi progetti se ne sono affiancati molti altri che hanno visto impegnato il Club in contesti eterogenei: la partecipazione sportiva al Torneo di Calcetto Un Calcio all’Indifferenza organizzato nella Città delle Acque, la presenza al Premio Sorrento nel Mondo e la vendita di 300 pandori, in partnership con i Fora dei Giovani della Penisola Sorrentina e il Centro Benessere Ulysse, per l’acquisto di strumentazione software e hardware da destinare alle Università per consentire un sicuro e sereno academic path for students with impaired vision. The Club has also granted membership in the Moral Issue of Coast to Coast, marathon runners who went through last December 27 the Amalfi Coast and Sorrento.
Currently members are working on the definition of the activities for the six months
January to June 2010. There will be absent
new fundraising immediate and concrete, but these projects will add to the character more cultural and social awareness.
The president, Gianluigi Cioffi says, "we are all proud of the work done so far, only six months ago this was an ambitious project, now is the Leo Club Sorrento associative living a reality but still young. But we know that we can and must do more in the fields of social and culture. The next six months will see us engaged in new and more structured activities that I hope will collect more and more consensus not only among the population but also between the different degrees of more and stronger institutions to ensure synergies and proposal can contribute to human and civil progress of our district " . 
The Leo Club Sorrento, philanthropic youth organization of Lions International, has concluded successfully, the first six months of activity.
In the first six months a number of projects were carried out on schedule, objectives and institutional and social purposes.
planning and implementation of services were coordinated by
Board which currently has 11 members with different operating powers.
The two projects most significant of these early months of the Peninsular Club were: the important and profitable partnership con l’Unicef all’interno della II Edizione della Giornata Nazionale Orchidea 2009 e il Leo Concert 4 Children, serata di musica e divertimento per assicurare cure mediche domiciliari e gratuite ai ragazzi gravemente ammalati.
A questi progetti se ne sono affiancati molti altri che hanno visto impegnato il Club in contesti eterogenei: la partecipazione sportiva al Torneo di Calcetto Un Calcio all’Indifferenza organizzato nella Città delle Acque, la presenza al Premio Sorrento nel Mondo e la vendita di 300 pandori, in partnership con i Fora dei Giovani della Penisola Sorrentina e il Centro Benessere Ulysse, per l’acquisto di strumentazione software e hardware da destinare alle Università per consentire un sicuro e sereno academic path for students with impaired vision. The Club has also granted membership in the Moral Issue of Coast to Coast, marathon runners who went through last December 27 the Amalfi Coast and Sorrento.
Currently members are working on the definition of the activities for the six months
January to June 2010. There will be absent
new fundraising immediate and concrete, but these projects will add to the character more cultural and social awareness.
The president, Gianluigi Cioffi says, "we are all proud of the work done so far, only six months ago this was an ambitious project, now is the Leo Club Sorrento associative living a reality but still young. But we know that we can and must do more in the fields of social and culture. The next six months will see us engaged in new and more structured activities that I hope will collect more and more consensus not only among the population but also between the different degrees of more and stronger institutions to ensure synergies and proposal can contribute to human and civil progress of our district " .
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