Wednesday, March 31, 2010
Monday, March 29, 2010
Community Service Completion Letter For Courts
Chemotherapy: Side Effects LUMBAR VERTEBRA
Supplements that may counteract the side effects of conventional therapies against cancer
The following side effects you experience during or after chemotherapy or radiotherapy in pet supplements recommended in this case, the following may be of great benefit.
Nausea / Vomiting. May occur as a result of direct damage to the stomach / intestinal lining or by stimulation of the vomiting center in the brain. Supplements that soothe the gastrointestinal tract are: Ginger, Altea, Elm, and DGL (licorice root deglycyrrhizinated). Glutamine helps to heal the damaged intestinal cells, however, should be used with caution in animals with brain tumors.
Sore throat / mouth ulcers. Chemotherapy or radiotherapy of the head and throat can cause mouth ulcers. Grapefruit seed extract (rinse the mouth), Traumeel (a homeopathic remedy for Heel), Coenzyme Q-10, vitamin E (rubbed on the ulcerated areas), and glutamine (taken orally) may reduce the 'incidence of ulcers, and heal them.
hair loss. Occurs very rarely in domestic animals except in the irradiated zone. The administration of antioxidants (Quercetin, curcumin, green tea, and hesperidin) and Biotin can help. Decreased Blood Cell
addition to drugs such as erythropoietin, the following supplements are recommended: Curcumin, Folic Acid, Vitamin B12, Niacin, Vitamin C and Vitamin E.
toxicity of the Heart-This is' the most 'common damage of cumulative doses of the chemotherapy drug doxorubicin (in' man especially cyclophosphamide, 5FU, and mitoxantrone). Administer vitamins C, E, Selenium, Omega-3 fatty acids, Hawthorn, and Nacetylcysteine \u200b\u200b(NAC) can reduce acute heart damage. These supplements can be administered before, during and after treatment with doxorubicin. Coenzyme Q-10, administered after completion of therapy with doxorubicin, might prevent future heart damage.
busulfan and bleomycin pulmonary toxicity can cause pulmonary fibrosis in 'man. Rutin, quercetin, hesperidin, green tea, vitamin E, Boswellia and curcumin could be useful.
diarrhea. Probiotics, Enzymes, ginger, and glutamine (glutamine should not be used in animals with brain tumors).
Toxicity 'Do Hepatic detoxification of the liver using homeopathic products, Milk Thistle, Curcumin, indole-3-carbinol, MSM, Mixed Carotenoids and renal toxicity are recommended
Curcumin, Panax ginseng, Nacetylcysteine \u200b\u200b(NAC) (helpful for hemorrhagic cystitis, a condition that causes bleeding from the bladder in animals receiving cyclophosphamide) and intravenous glutathione (for animals treated with cisplatin).
Toxicity of nerves the nervous system can 'be protected from free radical damage of DNA by administration of alpha-lipoic acid, Curcumin, Quercetin, milk thistle, and coenzyme Q-10. Ginkgo biloba, a plant known for its ability to reduce cognitive impairment, would be recommended. However, given that animals with cancer are generally treated with high doses of omega-3, the combination of Ginkgo more 'fish oil may cause hemorrhagic stroke (fatal ) For which is not normally recommended.
specific advantages of antioxidants Antioxidants are concentrated in tumor cells in much higher than that of normal cells. They have the following property potential 'benefits: •
inhibit reproduction of the DNA in cancer cells
• Cause the' apoptosis (cancer cell death) •
blocking the enzymes used by cells to tumor growth by blocking the enzymes used
• by tumor cells for metastasis by blocking the enzymes •
used by cancer cells metastasize (spread) •
blocking the formation of eicosanoids (eicosanoidi, come diverse prostaglandine, producono infiammazione, soppressione del sistema immunitario e sostengono la crescita delle cellule e la loro diffusione)
• Migliorano la comunicazione intercellulare
• Bloccano i geni del cancro
• Esercitano effetti anti-ormonali
• Agiscono come agenti chelanti
• Favoriscono la disintossicazione 
Supplements that may counteract the side effects of conventional therapies against cancer
The following side effects you experience during or after chemotherapy or radiotherapy in pet supplements recommended in this case, the following may be of great benefit.
Nausea / Vomiting. May occur as a result of direct damage to the stomach / intestinal lining or by stimulation of the vomiting center in the brain. Supplements that soothe the gastrointestinal tract are: Ginger, Altea, Elm, and DGL (licorice root deglycyrrhizinated). Glutamine helps to heal the damaged intestinal cells, however, should be used with caution in animals with brain tumors.
Sore throat / mouth ulcers. Chemotherapy or radiotherapy of the head and throat can cause mouth ulcers. Grapefruit seed extract (rinse the mouth), Traumeel (a homeopathic remedy for Heel), Coenzyme Q-10, vitamin E (rubbed on the ulcerated areas), and glutamine (taken orally) may reduce the 'incidence of ulcers, and heal them.
hair loss. Occurs very rarely in domestic animals except in the irradiated zone. The administration of antioxidants (Quercetin, curcumin, green tea, and hesperidin) and Biotin can help. Decreased Blood Cell
addition to drugs such as erythropoietin, the following supplements are recommended: Curcumin, Folic Acid, Vitamin B12, Niacin, Vitamin C and Vitamin E.
toxicity of the Heart-This is' the most 'common damage of cumulative doses of the chemotherapy drug doxorubicin (in' man especially cyclophosphamide, 5FU, and mitoxantrone). Administer vitamins C, E, Selenium, Omega-3 fatty acids, Hawthorn, and Nacetylcysteine \u200b\u200b(NAC) can reduce acute heart damage. These supplements can be administered before, during and after treatment with doxorubicin. Coenzyme Q-10, administered after completion of therapy with doxorubicin, might prevent future heart damage.
busulfan and bleomycin pulmonary toxicity can cause pulmonary fibrosis in 'man. Rutin, quercetin, hesperidin, green tea, vitamin E, Boswellia and curcumin could be useful.
diarrhea. Probiotics, Enzymes, ginger, and glutamine (glutamine should not be used in animals with brain tumors).
Toxicity 'Do Hepatic detoxification of the liver using homeopathic products, Milk Thistle, Curcumin, indole-3-carbinol, MSM, Mixed Carotenoids and renal toxicity are recommended
Curcumin, Panax ginseng, Nacetylcysteine \u200b\u200b(NAC) (helpful for hemorrhagic cystitis, a condition that causes bleeding from the bladder in animals receiving cyclophosphamide) and intravenous glutathione (for animals treated with cisplatin).
Toxicity of nerves the nervous system can 'be protected from free radical damage of DNA by administration of alpha-lipoic acid, Curcumin, Quercetin, milk thistle, and coenzyme Q-10. Ginkgo biloba, a plant known for its ability to reduce cognitive impairment, would be recommended. However, given that animals with cancer are generally treated with high doses of omega-3, the combination of Ginkgo more 'fish oil may cause hemorrhagic stroke (fatal ) For which is not normally recommended.
specific advantages of antioxidants Antioxidants are concentrated in tumor cells in much higher than that of normal cells. They have the following property potential 'benefits: •
inhibit reproduction of the DNA in cancer cells
• Cause the' apoptosis (cancer cell death) •
blocking the enzymes used by cells to tumor growth by blocking the enzymes used
• by tumor cells for metastasis by blocking the enzymes •
used by cancer cells metastasize (spread) •
blocking the formation of eicosanoids (eicosanoidi, come diverse prostaglandine, producono infiammazione, soppressione del sistema immunitario e sostengono la crescita delle cellule e la loro diffusione)
• Migliorano la comunicazione intercellulare
• Bloccano i geni del cancro
• Esercitano effetti anti-ormonali
• Agiscono come agenti chelanti
• Favoriscono la disintossicazione
Sunday, March 28, 2010
Diazepam Tablets I.p. 10mg
Economia buddhista
Essay on the economy published by the Buddhist blog discuss Japan [discutiamodelgiappone.blogspot.com]. (March 28, 2010)
Buddhism as the overcoming of capitalism
of Christian Martorella
1. Capitalism and religion
After the publication of The Japanese concept of economy (1), which supported and explained the influence of Buddhism in the Japanese economic system, needs require us to consider the historical development and the prospect ahead. Despite the banality of the idea by stating that capitalism is the only possible economic system, and above all that is still capable of remedy and self-correcting cyclical shocks to which it is subjected to, it continues to insist on blindly resubmit. But it is clear that this is false and deceptive. The crisis, which periodically compares capitalism, is neither normal nor physiological. In fact, the crisis has worsened in frequency and complexity. What is surprising analysts and catches them unprepared, is the frequency with which they occur. So crises occurring more frequently and more difficult to solve, so as to have influenced growth of developed countries. The decline of capitalism does not mean the end of the economy, but simply the conclusion of a system, and the inevitable structure of a different social and economic organization. If capitalism is inevitably initiated at sunset, but it is not so clear and obvious that everyone will understand. Many points remain ignored and are not even discussed. For example, what is the relationship between capitalism and religion? After the September 11, 2001, propaganda and populist political movements have spread the vulgate identifies Christianity and capitalism (2). According to this idea that capitalism would be a creation of Western Christian society. The reductionist idea of \u200b\u200bthe origin of capitalism with Christianity often rests on the authority of the sociologist Max Weber. But Max Weber studied the influence of Christianity on capitalism, considering them separately and never the product of each other. Indeed, he pointed to the success of the Protestant against Catholic, distinguishing different types of capitalist development (3). Max Weber did not merely explain the influence of the Christian religion, but economics and sociology of religion and society (4) analyzed the relationship of other religions in the economy. Max Weber was never a dogmatist, and his studies always start from an analysis of various companies through the comparative method and the observation of empirical data.
In the contemporary world's most important economies are in Asia, led by China and Japan, and has no sense in continuing to deny the rise of Asian economic power to promote an interpretative model that identifies capitalism, Christianity and Western society . Capitalism is not exclusive to Western society, and historically was not born in Europe alone. In fact, the Japan of the Edo (1603-1867) knew the bloom mercantilist economy that led to the development of a capitalist structure (5). The phenomenon was described and explained by many scholars, including recall, in particular, Edwin Reischauer, and Claudio Zanier (6), as well as Francesco Gatti, Franco Mazzei, Marcello Muccioli and Piero Corradini.
2. History of crisis
The history of capitalism is the history of its crises. In fact there is a period of expansion of capitalism that is not followed by an abrupt and disastrous fall with the consequent loss of property and other assets. So history tells us that capitalism is an unstable dynamic system. We see this process in detail, its trends, and especially the causes. The most important periods of expansion during the industrial revolution are the following:
1815-1840 Before the industrial revolution. Competition between nascent industry and handicrafts.
1850-1870 Expansion industrial revolution. Competition between firms in the capitalist system and internal competition.
1870-1890 fierce competition conducted nationally and internationally.
1890-1914 Second Industrial Revolution. Technological innovation and scientific management.
1950-1973 Expansion of markets and production favored by the reconstruction and economic reforms led by international organizations and agreements (Bretton Woods, Marshall Plan, IMF, GATT).
crises and their reasons are as follows:
1846-1850 Crisis of '48. Collapse of the domestic monetary liquidity. Collapse due to excessive bank lending. Contraction in domestic demand and production. The crisis was caused by a fall in demand.
1876-1890 Great Depression. Decrease the efficiency of technology, lack of investment and the gap supply and demand. The crisis was essentially a crisis of technology.
1929-1933 Crisis of '29. Stock market crash on Wall Street. This is primarily a crisis due to over production.
1937-1945 recession followed the New Deal. Monetary crisis due to the imbalance of nations and the emergence of protectionist policies.
1970-1985 Crisis of '70. Inadequate investment and international liquidity than the rate of production development. Technological restructuring. Inflation and balance of payments deficit.
1989-1993 Crisis in '90. The public debt is seriously hampering the economies of developed countries. Cuts in public investment, privatization. Neoliberal policies. Inflation falls due to decreased consumption.
2001-2009 crisis beginning of the millennium. Burst the bubbles of the new economy, information technology, real estate and derivatives. The financial crisis strikes on the real economy with the sharp decline in industrial production and consumption, and finally becomes a social crisis with rising unemployment.
Economic crises are intrinsic to the nature of capitalism that is self-defeating. Each time the capital has to be restructured and reorganized, but this process destroys and expels the resources that can no longer be used. Although the supporters of capitalism to the bitter end that the welfare state thus produced is the largest that has ever enjoyed, they do not consider the environmental damage, the resources spent and the victims of the millions of people dying of hunger in the less affluent who however, their resources are plundered by capitalist societies. Despite this, the welfare of a few ephemeral will not last long because the resources that are destroyed are not recoverable, and the calculation of wealth must be set globally and not partially. The planet is a complex system in which every action has an impact on others, and then nothing can survive separately and independently.
Capitalism is a dynamic unbalanced incapable of stable development. Refusing to acknowledge the nature of capitalism is simply the denial of the problem that will not lead to its resolution. It is in this way that accelerates the decline of capitalism is incapable of understanding himself.
3. Buddhist Economics
Among the authors who have placed the Buddhist perspective of an economy alternative, there is the economist Ernst Fritz Schumacher (7). But who has taken this idea strongly, accounting for and disclosure is certainly the Japanese thinker Daisaku Ikeda in his book Citizens of the World (8). Daisaku Ikeda has many points to consider. Especially environmental issue is more pressing. Ikeda says that the economy lacks a conventional ecological perspective (9), and points out that Buddhism, through the notion of dependent origination, it expresses the necessary interdependence between things (10), to give due importance to 'environment. Christianity considers the environment, animals and natural resources as a creation of God available to man. The Bible, in fact, describes the set as a property to be exploited without reserve and on which domains the man (Genesis, 1.26 to 31). Not so with Buddhism. First, there is a duality between the environment and human being (esho ropes, non-duality of life and environment), and besides there teaching respect for nature. Everything on the belief that nature and human being are inseparable one thing (the real aspect of all phenomena, shoho jisso). According
Daisaku Ikeda, Buddhism says that wealth should be distributed in four parts secodo different ways. A quarter of it must be used to support staff and family, and another quarter to be paid to the tax authorities and be used to promote the social good, another part is to be used as capital for production, while the last quarter should be stored for times of need. An example of an economy is provided by the Buddhist kingdom of Ashoka, ruler of the Maurya dynasty of the third century BC, which improved transport network, was opposed to economic discrimination, established a public office to protect women, and undertook public works to plant trees and make the environment healthy (11).
Buddhist economics, therefore, supports the shift from a system based on profit to a system based on the service. What a person would gain from this? The answer is social prestige. It is often underestimated but social prestige, recognition (thymos), is one of the most important values \u200b\u200bof society, and is one of the strongest psychological reasons, probably the most important.
The material factors necessary for the physical well-being would be so neglected? The Buddhist material wealth in the economy is not eliminated, but simply accepted. The property is no longer an obsession. The first and most important Buddhist virtues (param) is the gift. Unlike communism, the abolition of private property, Buddhism does not deny the right to property, but considers it unnecessary or an obstacle to the achievement of higher goals. We must have what we need, has a value and a meaning, but completely eliminating the superfluous. What is superfluous? This is not a matter of accumulated material goods, but rather the relationship with them. The consumer economy is based on the repetition of itself, the propensity on the induction consumption and incitement of desire, no longer makes sense.
supporters of capitalism could mock the Buddhist economy, saying it would not be likely to generate wealth and poverty and misery. But Buddhism is not opposed to wealth, but the attachment to wealth, and this is very different. The idea that wealth is created only by greed is a personal injury (12). Many East Asian countries have a great wealth for the community services work better (public transport, security, health care, education, scientific research, etc.).. They are considered a priority, while in the West is not so. According to a neoliberal vision, the state should be as unobtrusive as possible, and allow citizens the most absolute freedom should also include services that should be privatized in the hands of the market, obviously including the possibility of making a profit on this. This Western view of the market as the supreme coordinator of human life is not shared Buddhist economics, indeed it is challenged and replaced by a completely different view that puts the social interest before profit. The idea that the free market is able to regulate itself has been historically proven as false (13), and no longer makes sense to continue to resubmit it as a fetish. A similar system based
Buddhist economics is a utopia? It is not at all because the Asian countries have a cultural tendency to promote community services and manage the order, especially the local people have a great propensity to cooperate. When the ruling classes and elites in Asia will understand, and this is already happening, that western capitalism is unable to manage the globalization of the planet, they will seek a new model of development and will find it in themselves. We must prepare for that moment, to understand the change process and follow a development model that is not without uncertainties, in addition to the hopes and expectations that we have. Buddhism as the overcoming of capitalism will the success of the cooperation that is the exact opposite of the competition (14). The values \u200b\u200bof capitalism are completely reversed. Max Weber distinguished between different types of rational action: to act consistent with the purpose and act in accordance with the value. Buddhist economics is based on a prevalence of action corresponds to the value, and it is this difference that gives it energy. Now is the time that these values \u200b\u200bbecome universal and are disseminated for the benefit of all, because the decline of capitalism can bring a lot of damage and suffering if it is resisted. Fortunately, knowing that there is an alternative ground of tremendous encouragement.
Notes 1. See Chris Martorella, the concept Japanese economy. The sociological and methodological implications, Proceedings of the XXV Congress of Studies on Japan, Paper Publishing Veneziana, Venezia, 2002.
2. See Chris Martorella, The decline of capitalism, "D La Repubblica", n.685, year XV, Saturday, March 13, 2010, p. 290. The same work was published by the newspaper Il Secolo XIX ". See Chris Martorella, Capitalism is a system that feeds on contradictions, "Il Secolo XIX", Monday, February 1, 2010, p.20. The deconstruction of the economy in its ideological and mythological has been made by many scholars, in particular, has been addressed more effectively by Serge Latouche. See Serge Latouche, The Invention Economy, Basic Books Bollati, Torino, 2010.
3. See Max Weber, The Protestant Ethic and the Spirit of Capitalism, Sansoni, Firenze, 1945.
4. See Max Weber, Sociology of religion, UTET, Torino, 1976, Max Weber, Economy and Society, Community Editions, Milan, 1961, Max Weber, Sociology of Religion, the Community Editions, Milan, 1982.
5. The capitalist systems are characterized by the widespread use of money and intense, by capital accumulation and reinvestment of it, the existence of free markets and the process of urbanization. Everything was present and well developed in Japan in the seventeenth century.
6. Claudio Zanier is very controversial with those who underestimates the Japanese capitalism and ignores the birth and growth. See Claudio Zanier, Accumulation and Economic Development in Japan. Since the end of the sixteenth to the late nineteenth century, Einaudi, Torino, 1975. Edwin Reischauer identifies the same mechanisms of development of European capitalism in Japan. See Edwin Reischauer, History of Japan, Rizzoli, Milano, 1994.
7. See Ernst Fritz Schumacher, Buddhist Economics, "Resurgence", vol.1, no.11, January-February 1968.
8. See Daisaku Ikeda, Hazel Henderson, world citizens, Sperling & Kupfer, Milano, 2005.
9. Ibid, p.80.
10. Ibid, p.161.
11. Ibid, p.217.
12. Ibid, pp.214-215.
13. The most interesting criticism and valid are those of Karl Polanyi. See Karl Polanyi, The Great Transformation, Einaudi, Torino, 1974. On the question of self-regulated market, wrote unequivocally even the economist Joseph Alois Schumpeter. According to Schumpeter, a social system based solely on a network of free contracts led by its utilitarian purposes can not work. What Schumpeter critical from a technical point of view, is that the market can self-regulate itself. The myth that the market is constantly refuted by the periodic crises that are summarily ignored and undervalued. See Joseph A. Schumpeter, the capitalist process, Boringhieri Bollati, Torino, 1977, Joseph A. Schumpeter, History economic analysis, Basic Books Bollati, Torino, 1990, Joseph A. Schumpeter, Capitalism, Socialism and Democracy, Community Editions, Milan, 1955.
14. See Daisaku Ikeda, Hazel Henderson, Citizens of the World, op. cit., p.203 and p.214. 
Essay on the economy published by the Buddhist blog discuss Japan [discutiamodelgiappone.blogspot.com]. (March 28, 2010)
Buddhism as the overcoming of capitalism
of Christian Martorella
1. Capitalism and religion
After the publication of The Japanese concept of economy (1), which supported and explained the influence of Buddhism in the Japanese economic system, needs require us to consider the historical development and the prospect ahead. Despite the banality of the idea by stating that capitalism is the only possible economic system, and above all that is still capable of remedy and self-correcting cyclical shocks to which it is subjected to, it continues to insist on blindly resubmit. But it is clear that this is false and deceptive. The crisis, which periodically compares capitalism, is neither normal nor physiological. In fact, the crisis has worsened in frequency and complexity. What is surprising analysts and catches them unprepared, is the frequency with which they occur. So crises occurring more frequently and more difficult to solve, so as to have influenced growth of developed countries. The decline of capitalism does not mean the end of the economy, but simply the conclusion of a system, and the inevitable structure of a different social and economic organization. If capitalism is inevitably initiated at sunset, but it is not so clear and obvious that everyone will understand. Many points remain ignored and are not even discussed. For example, what is the relationship between capitalism and religion? After the September 11, 2001, propaganda and populist political movements have spread the vulgate identifies Christianity and capitalism (2). According to this idea that capitalism would be a creation of Western Christian society. The reductionist idea of \u200b\u200bthe origin of capitalism with Christianity often rests on the authority of the sociologist Max Weber. But Max Weber studied the influence of Christianity on capitalism, considering them separately and never the product of each other. Indeed, he pointed to the success of the Protestant against Catholic, distinguishing different types of capitalist development (3). Max Weber did not merely explain the influence of the Christian religion, but economics and sociology of religion and society (4) analyzed the relationship of other religions in the economy. Max Weber was never a dogmatist, and his studies always start from an analysis of various companies through the comparative method and the observation of empirical data.
In the contemporary world's most important economies are in Asia, led by China and Japan, and has no sense in continuing to deny the rise of Asian economic power to promote an interpretative model that identifies capitalism, Christianity and Western society . Capitalism is not exclusive to Western society, and historically was not born in Europe alone. In fact, the Japan of the Edo (1603-1867) knew the bloom mercantilist economy that led to the development of a capitalist structure (5). The phenomenon was described and explained by many scholars, including recall, in particular, Edwin Reischauer, and Claudio Zanier (6), as well as Francesco Gatti, Franco Mazzei, Marcello Muccioli and Piero Corradini.
2. History of crisis
The history of capitalism is the history of its crises. In fact there is a period of expansion of capitalism that is not followed by an abrupt and disastrous fall with the consequent loss of property and other assets. So history tells us that capitalism is an unstable dynamic system. We see this process in detail, its trends, and especially the causes. The most important periods of expansion during the industrial revolution are the following:
1815-1840 Before the industrial revolution. Competition between nascent industry and handicrafts.
1850-1870 Expansion industrial revolution. Competition between firms in the capitalist system and internal competition.
1870-1890 fierce competition conducted nationally and internationally.
1890-1914 Second Industrial Revolution. Technological innovation and scientific management.
1950-1973 Expansion of markets and production favored by the reconstruction and economic reforms led by international organizations and agreements (Bretton Woods, Marshall Plan, IMF, GATT).
crises and their reasons are as follows:
1846-1850 Crisis of '48. Collapse of the domestic monetary liquidity. Collapse due to excessive bank lending. Contraction in domestic demand and production. The crisis was caused by a fall in demand.
1876-1890 Great Depression. Decrease the efficiency of technology, lack of investment and the gap supply and demand. The crisis was essentially a crisis of technology.
1929-1933 Crisis of '29. Stock market crash on Wall Street. This is primarily a crisis due to over production.
1937-1945 recession followed the New Deal. Monetary crisis due to the imbalance of nations and the emergence of protectionist policies.
1970-1985 Crisis of '70. Inadequate investment and international liquidity than the rate of production development. Technological restructuring. Inflation and balance of payments deficit.
1989-1993 Crisis in '90. The public debt is seriously hampering the economies of developed countries. Cuts in public investment, privatization. Neoliberal policies. Inflation falls due to decreased consumption.
2001-2009 crisis beginning of the millennium. Burst the bubbles of the new economy, information technology, real estate and derivatives. The financial crisis strikes on the real economy with the sharp decline in industrial production and consumption, and finally becomes a social crisis with rising unemployment.
Economic crises are intrinsic to the nature of capitalism that is self-defeating. Each time the capital has to be restructured and reorganized, but this process destroys and expels the resources that can no longer be used. Although the supporters of capitalism to the bitter end that the welfare state thus produced is the largest that has ever enjoyed, they do not consider the environmental damage, the resources spent and the victims of the millions of people dying of hunger in the less affluent who however, their resources are plundered by capitalist societies. Despite this, the welfare of a few ephemeral will not last long because the resources that are destroyed are not recoverable, and the calculation of wealth must be set globally and not partially. The planet is a complex system in which every action has an impact on others, and then nothing can survive separately and independently.
Capitalism is a dynamic unbalanced incapable of stable development. Refusing to acknowledge the nature of capitalism is simply the denial of the problem that will not lead to its resolution. It is in this way that accelerates the decline of capitalism is incapable of understanding himself.
3. Buddhist Economics
Among the authors who have placed the Buddhist perspective of an economy alternative, there is the economist Ernst Fritz Schumacher (7). But who has taken this idea strongly, accounting for and disclosure is certainly the Japanese thinker Daisaku Ikeda in his book Citizens of the World (8). Daisaku Ikeda has many points to consider. Especially environmental issue is more pressing. Ikeda says that the economy lacks a conventional ecological perspective (9), and points out that Buddhism, through the notion of dependent origination, it expresses the necessary interdependence between things (10), to give due importance to 'environment. Christianity considers the environment, animals and natural resources as a creation of God available to man. The Bible, in fact, describes the set as a property to be exploited without reserve and on which domains the man (Genesis, 1.26 to 31). Not so with Buddhism. First, there is a duality between the environment and human being (esho ropes, non-duality of life and environment), and besides there teaching respect for nature. Everything on the belief that nature and human being are inseparable one thing (the real aspect of all phenomena, shoho jisso). According
Daisaku Ikeda, Buddhism says that wealth should be distributed in four parts secodo different ways. A quarter of it must be used to support staff and family, and another quarter to be paid to the tax authorities and be used to promote the social good, another part is to be used as capital for production, while the last quarter should be stored for times of need. An example of an economy is provided by the Buddhist kingdom of Ashoka, ruler of the Maurya dynasty of the third century BC, which improved transport network, was opposed to economic discrimination, established a public office to protect women, and undertook public works to plant trees and make the environment healthy (11).
Buddhist economics, therefore, supports the shift from a system based on profit to a system based on the service. What a person would gain from this? The answer is social prestige. It is often underestimated but social prestige, recognition (thymos), is one of the most important values \u200b\u200bof society, and is one of the strongest psychological reasons, probably the most important.
The material factors necessary for the physical well-being would be so neglected? The Buddhist material wealth in the economy is not eliminated, but simply accepted. The property is no longer an obsession. The first and most important Buddhist virtues (param) is the gift. Unlike communism, the abolition of private property, Buddhism does not deny the right to property, but considers it unnecessary or an obstacle to the achievement of higher goals. We must have what we need, has a value and a meaning, but completely eliminating the superfluous. What is superfluous? This is not a matter of accumulated material goods, but rather the relationship with them. The consumer economy is based on the repetition of itself, the propensity on the induction consumption and incitement of desire, no longer makes sense.
supporters of capitalism could mock the Buddhist economy, saying it would not be likely to generate wealth and poverty and misery. But Buddhism is not opposed to wealth, but the attachment to wealth, and this is very different. The idea that wealth is created only by greed is a personal injury (12). Many East Asian countries have a great wealth for the community services work better (public transport, security, health care, education, scientific research, etc.).. They are considered a priority, while in the West is not so. According to a neoliberal vision, the state should be as unobtrusive as possible, and allow citizens the most absolute freedom should also include services that should be privatized in the hands of the market, obviously including the possibility of making a profit on this. This Western view of the market as the supreme coordinator of human life is not shared Buddhist economics, indeed it is challenged and replaced by a completely different view that puts the social interest before profit. The idea that the free market is able to regulate itself has been historically proven as false (13), and no longer makes sense to continue to resubmit it as a fetish. A similar system based
Buddhist economics is a utopia? It is not at all because the Asian countries have a cultural tendency to promote community services and manage the order, especially the local people have a great propensity to cooperate. When the ruling classes and elites in Asia will understand, and this is already happening, that western capitalism is unable to manage the globalization of the planet, they will seek a new model of development and will find it in themselves. We must prepare for that moment, to understand the change process and follow a development model that is not without uncertainties, in addition to the hopes and expectations that we have. Buddhism as the overcoming of capitalism will the success of the cooperation that is the exact opposite of the competition (14). The values \u200b\u200bof capitalism are completely reversed. Max Weber distinguished between different types of rational action: to act consistent with the purpose and act in accordance with the value. Buddhist economics is based on a prevalence of action corresponds to the value, and it is this difference that gives it energy. Now is the time that these values \u200b\u200bbecome universal and are disseminated for the benefit of all, because the decline of capitalism can bring a lot of damage and suffering if it is resisted. Fortunately, knowing that there is an alternative ground of tremendous encouragement.
Notes 1. See Chris Martorella, the concept Japanese economy. The sociological and methodological implications, Proceedings of the XXV Congress of Studies on Japan, Paper Publishing Veneziana, Venezia, 2002.
2. See Chris Martorella, The decline of capitalism, "D La Repubblica", n.685, year XV, Saturday, March 13, 2010, p. 290. The same work was published by the newspaper Il Secolo XIX ". See Chris Martorella, Capitalism is a system that feeds on contradictions, "Il Secolo XIX", Monday, February 1, 2010, p.20. The deconstruction of the economy in its ideological and mythological has been made by many scholars, in particular, has been addressed more effectively by Serge Latouche. See Serge Latouche, The Invention Economy, Basic Books Bollati, Torino, 2010.
3. See Max Weber, The Protestant Ethic and the Spirit of Capitalism, Sansoni, Firenze, 1945.
4. See Max Weber, Sociology of religion, UTET, Torino, 1976, Max Weber, Economy and Society, Community Editions, Milan, 1961, Max Weber, Sociology of Religion, the Community Editions, Milan, 1982.
5. The capitalist systems are characterized by the widespread use of money and intense, by capital accumulation and reinvestment of it, the existence of free markets and the process of urbanization. Everything was present and well developed in Japan in the seventeenth century.
6. Claudio Zanier is very controversial with those who underestimates the Japanese capitalism and ignores the birth and growth. See Claudio Zanier, Accumulation and Economic Development in Japan. Since the end of the sixteenth to the late nineteenth century, Einaudi, Torino, 1975. Edwin Reischauer identifies the same mechanisms of development of European capitalism in Japan. See Edwin Reischauer, History of Japan, Rizzoli, Milano, 1994.
7. See Ernst Fritz Schumacher, Buddhist Economics, "Resurgence", vol.1, no.11, January-February 1968.
8. See Daisaku Ikeda, Hazel Henderson, world citizens, Sperling & Kupfer, Milano, 2005.
9. Ibid, p.80.
10. Ibid, p.161.
11. Ibid, p.217.
12. Ibid, pp.214-215.
13. The most interesting criticism and valid are those of Karl Polanyi. See Karl Polanyi, The Great Transformation, Einaudi, Torino, 1974. On the question of self-regulated market, wrote unequivocally even the economist Joseph Alois Schumpeter. According to Schumpeter, a social system based solely on a network of free contracts led by its utilitarian purposes can not work. What Schumpeter critical from a technical point of view, is that the market can self-regulate itself. The myth that the market is constantly refuted by the periodic crises that are summarily ignored and undervalued. See Joseph A. Schumpeter, the capitalist process, Boringhieri Bollati, Torino, 1977, Joseph A. Schumpeter, History economic analysis, Basic Books Bollati, Torino, 1990, Joseph A. Schumpeter, Capitalism, Socialism and Democracy, Community Editions, Milan, 1955.
14. See Daisaku Ikeda, Hazel Henderson, Citizens of the World, op. cit., p.203 and p.214.
Thursday, March 25, 2010
Tuesday, March 16, 2010
Sample Letter Of Community Service Completion
Il declino del capitalismo
Statement published by Umberto Galimberti in the heading of the weekly magazine "D La Repubblica. See
Christian Martorella, The decline of capitalism, "D La Repubblica", n.685, year XV, Saturday, March 13, 2010, p. 290. The decline of capitalism
In recent years the problems of the Asian economies have been exacerbated, with the increasing and growing difficulties in understanding the phenomena. The idea supported in a simplistic way of development of capitalism thanks to the virtues of liberal Western Christian society, she stiffened thanks to propaganda and populist political movements. In this way, the most evident contradiction, namely the presence of the second economic power, China, based on a mixture of capitalism, communism and Confucianism, was never seriously considered, and trivially reduced to a fault. However, what is false, namely the idea that capitalism draws its strength from its roots in Christianity and Liberalism, is mystified and split ideologically. Unfortunately, capitalism is a neutral system that feeds on contradictions, and its sole purpose il rafforzamento di se stesso, indipendentemente dall'ideologia politica al potere. In questo modo si spiega perché i paesi dell'Estremo Oriente, come Cina e Giappone, possano adottare un sistema capitalistico senza mutare la struttura sociale. Ed è questo fenomeno che economisti e sociologi dovrebbero studiare, invece di cantare le lodi della società occidentale posta come modello indiscutibile di sviluppo.
Cristiano Martorella 
Statement published by Umberto Galimberti in the heading of the weekly magazine "D La Repubblica. See
Christian Martorella, The decline of capitalism, "D La Repubblica", n.685, year XV, Saturday, March 13, 2010, p. 290. The decline of capitalism
In recent years the problems of the Asian economies have been exacerbated, with the increasing and growing difficulties in understanding the phenomena. The idea supported in a simplistic way of development of capitalism thanks to the virtues of liberal Western Christian society, she stiffened thanks to propaganda and populist political movements. In this way, the most evident contradiction, namely the presence of the second economic power, China, based on a mixture of capitalism, communism and Confucianism, was never seriously considered, and trivially reduced to a fault. However, what is false, namely the idea that capitalism draws its strength from its roots in Christianity and Liberalism, is mystified and split ideologically. Unfortunately, capitalism is a neutral system that feeds on contradictions, and its sole purpose il rafforzamento di se stesso, indipendentemente dall'ideologia politica al potere. In questo modo si spiega perché i paesi dell'Estremo Oriente, come Cina e Giappone, possano adottare un sistema capitalistico senza mutare la struttura sociale. Ed è questo fenomeno che economisti e sociologi dovrebbero studiare, invece di cantare le lodi della società occidentale posta come modello indiscutibile di sviluppo.
Cristiano Martorella
Sunday, March 14, 2010
Shiney Veison For Sale ...com
Aikokushin
Articolo sul nazionalismo e patriottismo giapponese pubblicato dal blog Discutiamo del Giappone [discutiamodelgiappone.blogspot.com].
Aikokushin, l'amor patrio
Lineamenti di storia della politica nazionalista giapponese
di Cristiano Martorella
7 maggio 2008. Lo spirito patriottico giapponese (aikokushin) è ben noto per i risvolti tragici provocati dallo sfruttamento nazionalista e propagandistico del regime autoritario instaurato dai militari nel XX secolo. Chiarire e capire come ciò sia avvenuto è il compito degli storici. L'apporto di ulteriori studi e ricerche è quindi benvenuto e utile per fornire nuove prospettive. Questo contributo si inserisce nel lungo dibattito sulle origini del totalitarismo, e intende distinguere gli aspetti culturali dalla matrice ideologica. Il Giappone, a differenza di Italia e Germania, non ha mai avuto una precisa base ideologica politica, e nonostante ciò ha realizzato un regime totalitario sfruttando le caratteristiche culturali del popolo giapponese. But the exploitation of nationalistic Japanese culture can not be interpreted as an equivalence. The Japanese culture is not fully comparable to an authoritarian regime. They are not to have generated the cultural totalitarianism, but the story states, their institutional and political, then international relations.
status as transcendental abstract entities is a Western creation of the nineteenth century (although its theoretical formulation in the seventeenth century by Thomas Hobbes). The theory of this magnitude is carried on by Georg Wilhelm Friedrich Hegel. Unfortunately, history has seen the birth to coincide with the nation-state disproportionate growth of military power and the brutal exploitation of colonialism. Hegel, by contrast, had developed a wonderfully admirable synthesis between individual rights and the organization of society in the political area of \u200b\u200bthe state, which actually implement the powers and human aspirations. Unfortunately, the nineteenth century, following the twentieth century, the doctrine of Hegel stravolsero making the state an abstract entity in the service of economic and political forces brutal, cruel and unscrupulous. Japan followed the Western democracies by imitating the institutions and laws with the reform of Meiji (Meiji ishin), 1867.
The introduction of democracy is not so rapid, however, coincided with a strengthening of the liberal forces (parties, unions, political movements, etc..) that were subjected to a gradual weakening. In particular, they were very serious attacks of liberal politicians who cruelly murdered could not conduct its business. The fanatics of the extreme right had the ability to easily create a climate of instability by encouraging subversion and coup attempts. Every time the state showed its weakness, they fomented the popular dissatisfaction by invoking the patriotic spirit (aikokushin). The destabilization process was very slow and gradual, as there were fervent supporters of the strengths of democracy (politicians, businessmen, teachers, students, journalists, workers, etc.).. Unfortunately gli estremisti inflissero dei colpi durissimi alle istituzioni. Nel 1921 uccisero il Primo Ministro Hara Takashi presso la stazione di Tokyo. Fu un attentato brutale e spietato. Il 14 novembre 1930 fu aggredito il Primo Ministro Hamaguchi Osachi, morto l’anno successivo in conseguenza delle ferite riportate. Il 15 maggio 1932 fu assassinato nella propria residenza il Primo Ministro Inukai Tsuyoshi. Nello stesso anno furono uccisi il Ministro delle Finanze e capo del Rikken Minseito (Partito Costituzionale Democratico), Inoue Junnosuke, e il direttore della Mitsui, Dan Takuma. Nel 1936, durante un tentativo di colpo di stato, furono ammazzati il Ministro delle Finanze Takahashi Korekiyo e l'ammiraglio Saito Makoto.
Un aspetto particolare e fondamentale to understand the complex situation of Japanese militarism in the twentieth century is the bloody infighting in the Army. In fact, the military in the '30s were divided into two opposing factions: Kodoha and Toseiha. After the failure of the attempted coup of February 26, 1936, the faction Kodoha fell into disrepair and knew the political decline. The Kodoha sharply criticized the excessive power of economic cliques who held a monopoly, then disliked the zaibatsu, and capitalism. The decline of Kodoha allowed an easier way of strengthening ties between the military and the zaibatsu, eliminating the friction elements. The Toseiha (side control) did not intend to change the structure of the state, but to seize lead a war of conquest. Therefore favored a reorganization of the army units based on mechanization and technical specialization. In contrast, Kodoha (via Imperial faction) aimed at restoring traditional spiritual values, and hence the change of the company through a reorganization of the state. The Kodoha considered a priority the reorganization of the state before any military intervention, the Soviet Union and considered the natural enemy of Japan and its expansionist aims. The soldiers who were leading the Kodoha Araki Sadao and Masaki Jinzaburo. The supremacy of Toseiha also meant an approach to the politics of Nazi Germany, as in the case of Yamashita Tomobumi. Addetto militare all'ambasciata giapponese in Austria, Yamashita fu chiamato nel 1938 per una visita di cortesia a Berlino, dove simpatizzò con Adolf Hitler, mantenendo in seguito stretti legami col nazismo. Le forze armate giapponesi non avevano un'unica visione politica, inoltre non esisteva un partito politico di riferimento, e gli obiettivi erano diversi e contrastanti. Purtroppo la supremazia della Toseiha segnò la svolta rovinosa della politica giapponese che prima appoggiò la Germania nazista, eppoi fu trascinata in guerra contro gli Stati Uniti nel 1941. Tuttavia non erano tutti d'accordo con queste scelte che furono descritte come patriottiche da quei militari al potere interessati unicamente ai vantaggi per la propria fazione.
Gli estremisti always claimed to be patriots (aikokusha), but it is evident that their love for the country was disingenuous, having wanted to destabilize the state. They were not patriots because they had come to desire the destruction of the Japanese state, when videre threatened their interests. Even the fanatics and tried to dismiss his Majesty the Emperor Hirohito, when he decided to declare the yield of the country. Lieutenant Colonel Masahiko Takeshita was the creator and organizer of the attempted coup against Emperor Hirohito. On August 14, 1945 there was an eruption of the General Staff officers in the Royal Palace in Tokyo. Major Kenji Hatanaka killed General Takeshi Mori, commander of the imperial guards, loyal to the emperor and in favor of surrender.
These criminal actions were facilitated by the consensus that the extreme right was able to create. The turning point was in fact made from the exploitation of nationalist sentiment and sincere patriotism. The intellectuals were skilled in drawing far-right political doctrines and plans of action involving the population. Often, their ideas were not lacking in originality and were sophisticated and accurate. The propaganda was then able to obscure the common sense and the reasons for the Liberals. The best-known political activist of the extreme right was Kita Ikki, a tireless agitator and dangerous subversive, wrote a book that would clearly indicate what action to take. The work was titled Plan for the reconstruction of Japan (Nihon kaiza Hoan Taiko, 1919) and supported the need to eliminate Parliament, suspended the Constitution, implement land reform against the landowners to expropriate the wealth of the upper class and eradicate capitalism. To achieve this we must pursue a policy of military power, invading areas with mineral and oil resources, conquering Manchuria, northern China and Siberia. Kita Ikki stated that the revolt of the poor against the rich was a restoration of justice. The cultural matrix in which they drew on, however, was quite another, and it was common to many Japanese intellectuals. It was the rural (nohonshugi), an ideological movement which placed the company at the center of the farming community, with its spirit of self-government. The military regimes did the foundation of the rural to the social model of the imperial system. The farming community, aimed at maintaining social harmony, should represent the ideal model to which all of Japanese society was inspired by and conformed, so a society without contradictions and conflicts and antagonisms, therefore (and also absent of dialectic between the social partners) . Another concept that had approached the rural familism (kazokushugi), also borrowed from the tradition. Among the disciples of Kita Ikki, Okawa Shumei deserves a philosopher and scholar of religions that advocated the need for a return to the ancient traditions of Japan. So in 1925 he founded the Society of Heaven and Earth (Gyochisha), and participated in the constitutions of other patriotic organizations. Other thinkers like Gondo Seikyo Kosaburo Tachibana and expressed the orientation of the "fraternal communitarianism." These intellectuals, Okawa Shumei, Tachibana Kosaburo, Gondo Seikyo, which must be added also Nissho Inoue, became promoters of a real revolt against the Western model in the name of culture and the Japanese spirit. Unfortunately
subversives and terrorists forcefully inserted themselves into this debate, taking advantage of the situation and directing the discontent and protest. In fact, the criticism of the Western model did not involve the scelta di azioni violente, e la politica imperialista e colonialista era perseguita già da quelle nazioni straniere tanto detestate. Le soluzioni proposte dagli estremisti di destra assomigliavano troppo al problema che si voleva risolvere: lo stato giapponese sarebbe divenuto un regime autoritario imperialista e colonialista che avrebbe combattuto con le armi il colonialismo occidentale.
La trasformazione dello stato giapponese avvenne in modo graduale e si avvalse di molte condizioni e caratteristiche favorevoli all'autoritarismo. Una di queste condizioni fu la concezione dell'individuo come strumento dello stato e lo sfruttamento del patriottismo. Questa strumentalizzazione degli esseri umani fu possibile grazie alla militarizzazione e mobilitazione del paese. Tramite the justification of the war against countries that afflicted Japan, made it the undisputed transformation process in the totalitarian regime. Dell'accerchiamento syndrome and the threat of Western colonialism was an argument so strong that even today reappeared in many historical books by Japanese authors as an explanation of the military of the Empire of the Rising Sun. But we must re-establish the correct causal relationship between events. The existence of Western colonialism in Asia is only one factor, an element, which is contrasted with Japanese nationalists. The authoritarian regime was created through the gradual weakening of democratic institutions by right-wing extremists. The credit and the blame of what happened is due to the dynamics of relations between political forces. Dell'accerchiamento syndrome of Western colonialism functioned as a propaganda tool, as well as the exploitation of patriotism, nationalism and cultural identity. The system features extensive use of Japanese civilization, especially the spirit of the group (shudan ishiki), an issue deeply rooted in Japanese mentality. Unfortunately, all the faculties appreciable and commendable team spirit (shudan ishiki) become degenerate when the despicable conformism. He was the educator Tsunesaburo Makiguchi to indicate conformity as evil and dangerous trap for freedom in Japanese society. The rampant conformism threatened the ability to critique the proposals of alternative perspectives, reflection, reasoning and not emotional. Finally favored blind obedience and inhuman cruelty that crushed the individual, the ignorant and superstitious credulity. The group conformity (dantaishugi) is a social evil that affects all forms of democracy, and therefore the clue and the beginning of the establishment of a totalitarian regime.
The most important and striking historical fact, however, was the militarization of society. Unlike Germany and Italy, Japan did not develop an ideology based on a party, but suffered violent penetration of the army in the institutions parliamentarians and government, in every aspect of social life, from family to school, to work in the industry. The ideology that said it was militarism (gunkokushugi) in a totalitarian form never seen before. In fact, the Japanese militarism of the twentieth century should not be at all confused with the warrior aristocracy of earlier times. The samurai were a small aristocratic class separate from the others, with specific obligations and duties, and subject and subject to political power. The Japanese army since 1873, was instead an army conscripts and conscription was mandatory. There was a total mobilization of society to serve the army. The army had become a political entity and engaging assimilante which requires any institution (family, school, industry). All citizens were soldiers, and everyone had to make a contribution to the cause that was the military build-up of the country. In this system, however, was not clearly demarcated the boundary between the different powers, indeed it was all very confusing and unstable. In theory it was the absolute power of the emperor, but in reality, the Constitution prevented him from taking the initiative. The power of government was often in the hands of soldiers taking major decisions without consulting the emperor and the Parliament. Specifically, power was managed so despotic, as in a barracks, with large and small transgressions. The rivalry between the military were strong, often at the expense collaboration. The dialogue was absent, poor communication, and prevailed commands, exhortations, blame and slogans.
propaganda was thriving and takes advantage of known artistic sensibility of the Japanese people. Many writers praised the heroism and dedication of the Japanese soldiers at war, though the feat and the value in this case were true even if the field of rhetoric. The captain told in the autobiographical novel Sakurai Tadeyoshi Nikudan (human bullets) the siege of Port Arthur during the Russo-Japanese War. The reputation of the companies of Japanese soldiers came to Europe, so that even an Italian writer and foreign correspondent, Luigi Barzini, brought back and told the heroic deeds. Many are the poems of remembrance, as the song in honor of Shirakami Genjiro, a bugler sounded the charge that even if mortally wounded. The sacrifices of the Japanese people at war were not only excited by the patriots and the propaganda of the extreme right, some left-wing writers, and so-called puroretaria Bungaku (proletarian literature) dedicated themselves to self-denial of citizens who simply loved his country. In this sense, the patriotism was not an issue of the exclusive prerogative of the right.
The militarization of the country was a disaster, so to be shown with a very loud kurai Tanima (the dark abyss, about the period 1931 to 1941, that the invasion Manchuria to the Pacific War). The element of discrimination remained, however, the conception of the state since the idea more widely regarded as the public servants of the nation. Even if one accepts this view, is easily recognized as the military have betrayed their country by promoting personal interests, occupying every seat of power, plundering the resources of the nation. So the history books should explain more clearly and in detail the manner in which the General Hideki Tojo, Yamashita Tomobumi, Hisao Tani and many others, used the powers given to make money, exploit and plunder. The justification for the war served in the military too much to hide their thefts, rapes and abuse. This was the greatest betrayal of the country.
Bibliography
Barzini, Luigi, Japan in arms, Treves, Milan, 1906.
Bergamini, David Japan's Imperial Conspiracy, Morrow, New York, 1971.
Brown, Delmer, Nationalism in Japan. An Introductory Historical Analysis, University of California Press, Berkeley, 1955.
Chang, Iris, The Rape of Nanking, Corbaccio, Milan, 2000.
De Palma, Daniela, contemporary Japan. Politics and society, Carocci, Roma, 2008.
Frattolillo, Oliviero, Japan and the West: From the symposium on the cultural revolt of post-modernity, L'Orientale Editrice, Napoli, 2006.
Mairion Harries and Harries, Soldiers of the Sun, Random House, New York, 1991.
Henshall, Kenneth, History of Japan, Arnoldo Mondadori, Milan, 2005.
Herzog, Peter, Japan's Pseudo Democracy, New York University Press, New York, 1993.
Maruyama, Masao, The roots of expansionism, Edizioni della Fondazione Giovanni Agnelli, Torino, 1990.
Ohnuki Tierney, Emiko, Kamikaze, Cherry Blossoms, and Nationalisms, University of Chicago, Chicago, 2001.
Sugiyama, Takie, Japanese Patterns of Behaviour, University of Hawaii Press, Honolulu, 1976.
Toland, John, The Eclipse of the Rising Sun, Arnoldo Mondadori, Milan, 1971. 
Articolo sul nazionalismo e patriottismo giapponese pubblicato dal blog Discutiamo del Giappone [discutiamodelgiappone.blogspot.com].
Aikokushin, l'amor patrio
Lineamenti di storia della politica nazionalista giapponese
di Cristiano Martorella
7 maggio 2008. Lo spirito patriottico giapponese (aikokushin) è ben noto per i risvolti tragici provocati dallo sfruttamento nazionalista e propagandistico del regime autoritario instaurato dai militari nel XX secolo. Chiarire e capire come ciò sia avvenuto è il compito degli storici. L'apporto di ulteriori studi e ricerche è quindi benvenuto e utile per fornire nuove prospettive. Questo contributo si inserisce nel lungo dibattito sulle origini del totalitarismo, e intende distinguere gli aspetti culturali dalla matrice ideologica. Il Giappone, a differenza di Italia e Germania, non ha mai avuto una precisa base ideologica politica, e nonostante ciò ha realizzato un regime totalitario sfruttando le caratteristiche culturali del popolo giapponese. But the exploitation of nationalistic Japanese culture can not be interpreted as an equivalence. The Japanese culture is not fully comparable to an authoritarian regime. They are not to have generated the cultural totalitarianism, but the story states, their institutional and political, then international relations.
status as transcendental abstract entities is a Western creation of the nineteenth century (although its theoretical formulation in the seventeenth century by Thomas Hobbes). The theory of this magnitude is carried on by Georg Wilhelm Friedrich Hegel. Unfortunately, history has seen the birth to coincide with the nation-state disproportionate growth of military power and the brutal exploitation of colonialism. Hegel, by contrast, had developed a wonderfully admirable synthesis between individual rights and the organization of society in the political area of \u200b\u200bthe state, which actually implement the powers and human aspirations. Unfortunately, the nineteenth century, following the twentieth century, the doctrine of Hegel stravolsero making the state an abstract entity in the service of economic and political forces brutal, cruel and unscrupulous. Japan followed the Western democracies by imitating the institutions and laws with the reform of Meiji (Meiji ishin), 1867.
The introduction of democracy is not so rapid, however, coincided with a strengthening of the liberal forces (parties, unions, political movements, etc..) that were subjected to a gradual weakening. In particular, they were very serious attacks of liberal politicians who cruelly murdered could not conduct its business. The fanatics of the extreme right had the ability to easily create a climate of instability by encouraging subversion and coup attempts. Every time the state showed its weakness, they fomented the popular dissatisfaction by invoking the patriotic spirit (aikokushin). The destabilization process was very slow and gradual, as there were fervent supporters of the strengths of democracy (politicians, businessmen, teachers, students, journalists, workers, etc.).. Unfortunately gli estremisti inflissero dei colpi durissimi alle istituzioni. Nel 1921 uccisero il Primo Ministro Hara Takashi presso la stazione di Tokyo. Fu un attentato brutale e spietato. Il 14 novembre 1930 fu aggredito il Primo Ministro Hamaguchi Osachi, morto l’anno successivo in conseguenza delle ferite riportate. Il 15 maggio 1932 fu assassinato nella propria residenza il Primo Ministro Inukai Tsuyoshi. Nello stesso anno furono uccisi il Ministro delle Finanze e capo del Rikken Minseito (Partito Costituzionale Democratico), Inoue Junnosuke, e il direttore della Mitsui, Dan Takuma. Nel 1936, durante un tentativo di colpo di stato, furono ammazzati il Ministro delle Finanze Takahashi Korekiyo e l'ammiraglio Saito Makoto.
Un aspetto particolare e fondamentale to understand the complex situation of Japanese militarism in the twentieth century is the bloody infighting in the Army. In fact, the military in the '30s were divided into two opposing factions: Kodoha and Toseiha. After the failure of the attempted coup of February 26, 1936, the faction Kodoha fell into disrepair and knew the political decline. The Kodoha sharply criticized the excessive power of economic cliques who held a monopoly, then disliked the zaibatsu, and capitalism. The decline of Kodoha allowed an easier way of strengthening ties between the military and the zaibatsu, eliminating the friction elements. The Toseiha (side control) did not intend to change the structure of the state, but to seize lead a war of conquest. Therefore favored a reorganization of the army units based on mechanization and technical specialization. In contrast, Kodoha (via Imperial faction) aimed at restoring traditional spiritual values, and hence the change of the company through a reorganization of the state. The Kodoha considered a priority the reorganization of the state before any military intervention, the Soviet Union and considered the natural enemy of Japan and its expansionist aims. The soldiers who were leading the Kodoha Araki Sadao and Masaki Jinzaburo. The supremacy of Toseiha also meant an approach to the politics of Nazi Germany, as in the case of Yamashita Tomobumi. Addetto militare all'ambasciata giapponese in Austria, Yamashita fu chiamato nel 1938 per una visita di cortesia a Berlino, dove simpatizzò con Adolf Hitler, mantenendo in seguito stretti legami col nazismo. Le forze armate giapponesi non avevano un'unica visione politica, inoltre non esisteva un partito politico di riferimento, e gli obiettivi erano diversi e contrastanti. Purtroppo la supremazia della Toseiha segnò la svolta rovinosa della politica giapponese che prima appoggiò la Germania nazista, eppoi fu trascinata in guerra contro gli Stati Uniti nel 1941. Tuttavia non erano tutti d'accordo con queste scelte che furono descritte come patriottiche da quei militari al potere interessati unicamente ai vantaggi per la propria fazione.
Gli estremisti always claimed to be patriots (aikokusha), but it is evident that their love for the country was disingenuous, having wanted to destabilize the state. They were not patriots because they had come to desire the destruction of the Japanese state, when videre threatened their interests. Even the fanatics and tried to dismiss his Majesty the Emperor Hirohito, when he decided to declare the yield of the country. Lieutenant Colonel Masahiko Takeshita was the creator and organizer of the attempted coup against Emperor Hirohito. On August 14, 1945 there was an eruption of the General Staff officers in the Royal Palace in Tokyo. Major Kenji Hatanaka killed General Takeshi Mori, commander of the imperial guards, loyal to the emperor and in favor of surrender.
These criminal actions were facilitated by the consensus that the extreme right was able to create. The turning point was in fact made from the exploitation of nationalist sentiment and sincere patriotism. The intellectuals were skilled in drawing far-right political doctrines and plans of action involving the population. Often, their ideas were not lacking in originality and were sophisticated and accurate. The propaganda was then able to obscure the common sense and the reasons for the Liberals. The best-known political activist of the extreme right was Kita Ikki, a tireless agitator and dangerous subversive, wrote a book that would clearly indicate what action to take. The work was titled Plan for the reconstruction of Japan (Nihon kaiza Hoan Taiko, 1919) and supported the need to eliminate Parliament, suspended the Constitution, implement land reform against the landowners to expropriate the wealth of the upper class and eradicate capitalism. To achieve this we must pursue a policy of military power, invading areas with mineral and oil resources, conquering Manchuria, northern China and Siberia. Kita Ikki stated that the revolt of the poor against the rich was a restoration of justice. The cultural matrix in which they drew on, however, was quite another, and it was common to many Japanese intellectuals. It was the rural (nohonshugi), an ideological movement which placed the company at the center of the farming community, with its spirit of self-government. The military regimes did the foundation of the rural to the social model of the imperial system. The farming community, aimed at maintaining social harmony, should represent the ideal model to which all of Japanese society was inspired by and conformed, so a society without contradictions and conflicts and antagonisms, therefore (and also absent of dialectic between the social partners) . Another concept that had approached the rural familism (kazokushugi), also borrowed from the tradition. Among the disciples of Kita Ikki, Okawa Shumei deserves a philosopher and scholar of religions that advocated the need for a return to the ancient traditions of Japan. So in 1925 he founded the Society of Heaven and Earth (Gyochisha), and participated in the constitutions of other patriotic organizations. Other thinkers like Gondo Seikyo Kosaburo Tachibana and expressed the orientation of the "fraternal communitarianism." These intellectuals, Okawa Shumei, Tachibana Kosaburo, Gondo Seikyo, which must be added also Nissho Inoue, became promoters of a real revolt against the Western model in the name of culture and the Japanese spirit. Unfortunately
subversives and terrorists forcefully inserted themselves into this debate, taking advantage of the situation and directing the discontent and protest. In fact, the criticism of the Western model did not involve the scelta di azioni violente, e la politica imperialista e colonialista era perseguita già da quelle nazioni straniere tanto detestate. Le soluzioni proposte dagli estremisti di destra assomigliavano troppo al problema che si voleva risolvere: lo stato giapponese sarebbe divenuto un regime autoritario imperialista e colonialista che avrebbe combattuto con le armi il colonialismo occidentale.
La trasformazione dello stato giapponese avvenne in modo graduale e si avvalse di molte condizioni e caratteristiche favorevoli all'autoritarismo. Una di queste condizioni fu la concezione dell'individuo come strumento dello stato e lo sfruttamento del patriottismo. Questa strumentalizzazione degli esseri umani fu possibile grazie alla militarizzazione e mobilitazione del paese. Tramite the justification of the war against countries that afflicted Japan, made it the undisputed transformation process in the totalitarian regime. Dell'accerchiamento syndrome and the threat of Western colonialism was an argument so strong that even today reappeared in many historical books by Japanese authors as an explanation of the military of the Empire of the Rising Sun. But we must re-establish the correct causal relationship between events. The existence of Western colonialism in Asia is only one factor, an element, which is contrasted with Japanese nationalists. The authoritarian regime was created through the gradual weakening of democratic institutions by right-wing extremists. The credit and the blame of what happened is due to the dynamics of relations between political forces. Dell'accerchiamento syndrome of Western colonialism functioned as a propaganda tool, as well as the exploitation of patriotism, nationalism and cultural identity. The system features extensive use of Japanese civilization, especially the spirit of the group (shudan ishiki), an issue deeply rooted in Japanese mentality. Unfortunately, all the faculties appreciable and commendable team spirit (shudan ishiki) become degenerate when the despicable conformism. He was the educator Tsunesaburo Makiguchi to indicate conformity as evil and dangerous trap for freedom in Japanese society. The rampant conformism threatened the ability to critique the proposals of alternative perspectives, reflection, reasoning and not emotional. Finally favored blind obedience and inhuman cruelty that crushed the individual, the ignorant and superstitious credulity. The group conformity (dantaishugi) is a social evil that affects all forms of democracy, and therefore the clue and the beginning of the establishment of a totalitarian regime.
The most important and striking historical fact, however, was the militarization of society. Unlike Germany and Italy, Japan did not develop an ideology based on a party, but suffered violent penetration of the army in the institutions parliamentarians and government, in every aspect of social life, from family to school, to work in the industry. The ideology that said it was militarism (gunkokushugi) in a totalitarian form never seen before. In fact, the Japanese militarism of the twentieth century should not be at all confused with the warrior aristocracy of earlier times. The samurai were a small aristocratic class separate from the others, with specific obligations and duties, and subject and subject to political power. The Japanese army since 1873, was instead an army conscripts and conscription was mandatory. There was a total mobilization of society to serve the army. The army had become a political entity and engaging assimilante which requires any institution (family, school, industry). All citizens were soldiers, and everyone had to make a contribution to the cause that was the military build-up of the country. In this system, however, was not clearly demarcated the boundary between the different powers, indeed it was all very confusing and unstable. In theory it was the absolute power of the emperor, but in reality, the Constitution prevented him from taking the initiative. The power of government was often in the hands of soldiers taking major decisions without consulting the emperor and the Parliament. Specifically, power was managed so despotic, as in a barracks, with large and small transgressions. The rivalry between the military were strong, often at the expense collaboration. The dialogue was absent, poor communication, and prevailed commands, exhortations, blame and slogans.
propaganda was thriving and takes advantage of known artistic sensibility of the Japanese people. Many writers praised the heroism and dedication of the Japanese soldiers at war, though the feat and the value in this case were true even if the field of rhetoric. The captain told in the autobiographical novel Sakurai Tadeyoshi Nikudan (human bullets) the siege of Port Arthur during the Russo-Japanese War. The reputation of the companies of Japanese soldiers came to Europe, so that even an Italian writer and foreign correspondent, Luigi Barzini, brought back and told the heroic deeds. Many are the poems of remembrance, as the song in honor of Shirakami Genjiro, a bugler sounded the charge that even if mortally wounded. The sacrifices of the Japanese people at war were not only excited by the patriots and the propaganda of the extreme right, some left-wing writers, and so-called puroretaria Bungaku (proletarian literature) dedicated themselves to self-denial of citizens who simply loved his country. In this sense, the patriotism was not an issue of the exclusive prerogative of the right.
The militarization of the country was a disaster, so to be shown with a very loud kurai Tanima (the dark abyss, about the period 1931 to 1941, that the invasion Manchuria to the Pacific War). The element of discrimination remained, however, the conception of the state since the idea more widely regarded as the public servants of the nation. Even if one accepts this view, is easily recognized as the military have betrayed their country by promoting personal interests, occupying every seat of power, plundering the resources of the nation. So the history books should explain more clearly and in detail the manner in which the General Hideki Tojo, Yamashita Tomobumi, Hisao Tani and many others, used the powers given to make money, exploit and plunder. The justification for the war served in the military too much to hide their thefts, rapes and abuse. This was the greatest betrayal of the country.
Bibliography
Barzini, Luigi, Japan in arms, Treves, Milan, 1906.
Bergamini, David Japan's Imperial Conspiracy, Morrow, New York, 1971.
Brown, Delmer, Nationalism in Japan. An Introductory Historical Analysis, University of California Press, Berkeley, 1955.
Chang, Iris, The Rape of Nanking, Corbaccio, Milan, 2000.
De Palma, Daniela, contemporary Japan. Politics and society, Carocci, Roma, 2008.
Frattolillo, Oliviero, Japan and the West: From the symposium on the cultural revolt of post-modernity, L'Orientale Editrice, Napoli, 2006.
Mairion Harries and Harries, Soldiers of the Sun, Random House, New York, 1991.
Henshall, Kenneth, History of Japan, Arnoldo Mondadori, Milan, 2005.
Herzog, Peter, Japan's Pseudo Democracy, New York University Press, New York, 1993.
Maruyama, Masao, The roots of expansionism, Edizioni della Fondazione Giovanni Agnelli, Torino, 1990.
Ohnuki Tierney, Emiko, Kamikaze, Cherry Blossoms, and Nationalisms, University of Chicago, Chicago, 2001.
Sugiyama, Takie, Japanese Patterns of Behaviour, University of Hawaii Press, Honolulu, 1976.
Toland, John, The Eclipse of the Rising Sun, Arnoldo Mondadori, Milan, 1971.
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