For Nietzsche it is - paradoxically - an excess of moral man to kill and kill God, "The madman jumped into their midst and pierced them with his eyes. Where is God gone? He cried. I'll tell you. We have killed us - you and me! We are all his murderers. ... "We are today - and the various scandals the show more or less sensational - steeped in a radical way from absolute hypocrisy, culminating in the most absolute lie: to postulate as the basis of the moral man, but his assumed perfection is God . The true man, one hand supposed natural law, can not squash this, he and all his imperfect humanity. Its fall and fallen humanity. The alleged moralists also cite Augustine. St. Augustine, however, told us his own precarious journey of breath and struggle against his lust - who cites the quote appears at the moment to forget - his own sin. A path of freedom, a never-ending fight for freedom. It 'not a fight that starts from the assumption of perfection, but the limit of sin. Then sin can not be - is what you miss - just a free tool of marginalization: Therefore, we condemn the sin not the sinner. Our company uses instead the moral to marginalize and kill, as he rightly saw Nietzsche, and this is because it is assumed in principle that should be the goal: perfection. It 'a reality, however, long before Nietzsche denounced by St. Paul, in his comparison of the law - his old man - and charity. Joseph Roth - you can tell the footsteps of St. Augustine - describing its futility, this is not lust but alcohol. There is a commitment to St. Augustine, perhaps, there is indeed more, but there is less force in tagastese. There is also the grace: an unexpected loan of 200 francs to a stranger is Kartack Andreas, a former miner homeless, with a commitment to bring them on Sunday morning after mass in the church where the statue of St. Therese of Lisieux. There is - even here the "resurrection" to a new life, but there is a weakness of not being able to leave. Here, as for S. Augustine, is the work of the enemy: a series of characters involved in interfering with its determination to return the 200 francs to the Saint. In the two and a half weeks later he again meets Andreas Karoline, a woman for whom he had accidentally killed and had been in prison is an old school friend became a famous boxer and enjoys a love affair with Gabby, a dancer in variety. Unlike with S. Augustine's work of the enemy here is a winner, winning is our weakness and our succumbs. But there again the grace that now uses the weakness of remorse. Andreas finally starts to pay its debt, bringing the foot of the Santa its defeat.
This is exactly what our company does not want and does not accept that refuses. It rejects a purely human way, assume a meter for super-human perfection - that no one really has - and uses the deficiency as an instrument of exclusion.
francesco Latteri Scholten.
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