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"Jean Paul Sartre: a woman's face is the source of a great philosophy."

There is a woman's face that always accompanies a man should be. And 'what we know to be a woman, a great woman, a great writer and a great philosopher Simone de Beauvoir, Jean Paul companion. We know this from one of the volumes of his famous autobiography, sketch of an entire era: La Force de l'age. It 's you that there is also involved in the origin and the evolution of both the thought of the philosopher of the twentieth century as their own. The core concept of Sartre's philosophy stemming from Husserl - that intentionality - that Sartre Raymond knew thanks to my friend Aaron, the great sociologist, and develop in its own way in The trascendance de l'ego and above it being and nothingness, owes much to a woman's face. This is not that of his partner, but another, a famous face, labeled by some "metaphysical", that of Durer's Melancholia. E 'in this time the young Sartre recognizes the fundamental feature of existence of man: the incompleteness. Man is the being who is not and can not be the foundation for himself, if he were God would intenzionalizzante Man is structurally, but what he knows may know only as intenzionalizzato. But he is by nature intenzionalizzante that is transcendent, but structurally, therefore, necessarily free and therefore responsible. But the world may know, the others, and even himself only intenzionalizzandoli, so oggettizzandoli, "petrified". E 'therefore impossible for man to rely on himself. And the man is aware of this. Is conscious of its finitude. The man is structurally designed and transcendence and to the foundation: this is his "passion". The Melancholy is all about. This is the metaphysical expression of that face. It 'a face that has long engaged the mind of the young philosopher, to the point that it was devoted to the title of the most famous of his novels The melancholia, but it was the publisher Gallimard to impose the title under which it will forever be known: nausea. In 2005 I bought a copy. The publisher - always Gallimard - perhaps he wanted to pay homage to Jean Paul later: the cover, under the title, leads to full-page picture painted by pinctor optimus, the image that was the origin of the work.

francesco Latteri Scholten.

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Great blast from the past when pasta on the shelves of department at the supermarket I found this package.

are now back with the mind as the asylum years ... among the things that I remember clearly there is just this kind of noodles to the broth.
My mom tells me that at that time had become crazy to find it, because it was not commercially available but was only intended to market tables.
And of course I wanted at home "in the noodles they give me asylum."

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"Playdoyer to Jean Paul Sartre."

A Pope of the twentieth century, said - Referring to S. Justin Martyr - that are considered in one of those who have sought God and were aimed at him, everybody, even non-believers or atheists, they have sought the truth. Jean Paul Sartre is certainly to be included among them. The inscribed including his intellectual honesty from everyone, accorded friends and enemies. The union between these inscribed with Simone De Beauvoir, companion of a lifetime. The inscribed the experiences of these "strong" in his life, such as imprisonment in Nazi concentration camps, along with religious and priests who were his friends. I enrolled her fight against fascism, a partisan among partisans. The inscribed his atheism always open and looking for the box: I'm an existentialist and atheist - said Jean Paul - but, he explained, atheism is not prerequisite to existentialism. His atheism is not such. of Machiavelli, who hoped to finally see an end to these wicked priests. E 'atheism of those who, while acknowledging that he "sometimes lived as if God exists, can not get the power of faith. Although the argument will be the subject of this dissertation is therefore considered appropriate to consider briefly some points of revelation to understand the proper position in relation to it some of Sartre's key concepts. In the Old Testament, Moses that asked him to show him His glory, God had said, found that the day, at that time in that place. I come, I will put my hand on you and it will cover you, then pass and then I shall lift my hand and you can see me from behind, because it is not possible for man to see God and remain alive. It 'as stated in the NT by Jesus himself - who asked him to Thomas that show us the Father and this is enough - replied: Thomas, how can you say, show us the Father? Whoever has seen me has seen the Father. Reiterate that the most eminent theologians, we refer to all St. Thomas Aquinas, who both in the sum of philosophy, theology insists that "there is given in the condition as wayfarers, in any way to see God "God is accessible only through revelation and faith. On the other hand, the whole of Revelation and theology regarded as the highest sin of the angel, like man, to form the foundation of self, the famous "eritis sicut Deum" with which Satan turns to man. So, for the revelation, man can not lay its foundation in itself, nor, by its nature, can know, if not precisely through revelation and faith. The philosophical thought of Jean Paul, inspired by a large study of psychology and that of the thought of Husserl and Heidegger, comes to an end the same way: The structure of man is such that he can not ask for its own foundation, moreover, by its very nature it is impossible for the understanding of a being that may arise as a foundation of self, on the other hand man, by nature, she longs to this foundation, more than any other thing. The longing for God to Augustine. Jean Paul Sartre stop there. Here stops philosophy. There does not stop St. Thomas Aquinas, a man of great faith since childhood, but continues with his own faith, looking at the Revelation. Jean Paul fails in this step, it stops, if he continued he would do theology. If we stop here with Jean Paul, then the man is the one that there can be a basis either to conceive a being who can do it, but tents, that yearns more than anything else, just what man is this passion, a passion destined to remain eternally infinite and that therefore " a useless passion "because of his own property, man himself is this passion. The man is "a useless passion." A failure to God. But God is not out of the sin of the angel, the pride of wanting to be God does not want to be or have what is not, nor take what is not. He wants to be just what it is. He knows he is what he is. It is conscious. And 'this is his exist. E 'melancholy. But this very structure of man is that which in itself implies the freedom and responsibility and thus morality. It 's the conclusion of "L'Etre and Nothingness" and also the ideal extension to his turn: "Cahiers pour une morale." As a believer, I think it is one of the fundamental aspects of the philosophy of Jean Paul. The freedom and, I add the gratuity is the conditio sine qua non, the most radical implication, of love: love is impossibly coercion, freedom and gratuity are what is fundamentally intrinsic. Freedom is the foundation of the relationship of love with God and neighbor. And 'as regards the Church, which puts freedom as an indispensable condition of all the sacraments, and states, failing this, the invalidity of the same. A sacrament is an act of love, his consecration.

Sartre's position is again parallel to that of Thomas

The man - who can not act as God, nor, by its nature is, in this state of a wayfarer know God - just because of his nature is likely to lead a law, it is inscribed in this very nature is what St. Thomas calls the natural law. Jean Paul, like Thomas, is separated from ethical relativism. If we stop with Sartre, we get also the same explanation of theologians about the temptation of Satan man: the fact they would have tried about its intrinsic Pasion - its "useless passion" - its foundation, knowing that man by nature docks and therefore could not amount to dispose porgliene a man to himself and to God if now we look all'Husserl de "The crisis of modern science," or de Marx "Capital" we can ask whether this not exactly what some science, technology and economy, have, at least in part, already. Husserl, in fact, precisely in "The crisis ..." shows us that for this purpose is not even necessary to lay a foundation or some other basis, you simply have to change the 'intent' of man, and this, at least for the sciences, the phenomenologist demonstrates thorough happened. But, the change of 'intentionality' is eo ipso a teleological change. Jean Paul, meanwhile, already in "Nausea" (Gallimard, Folio, 2004 pp. 178 and below) had shown that the relationship between the thing, the idea, and the word is already a fake existence.

are also two significant features of the thought of Sartre:

a) the direction of its movement, psychologist - inner - or by the staff of his early works, the other, the relational, the social later works.

b) its not superficial.

introspective movement is very significant, because it is the first motion conversion, for example. Augustine. What Augustine is "subjective, study their actions, that of Jean Paul, starting from the person subject to examination, his existential condition, ranging from subjective to objective. That discussion - it is important - is the reality of the person report and they are world-famous pages of "L 'etre and Nothingness" dedicated to this relationship. And 'the social interest in the birth will take the two "Critique de la raison Dialectique. There also arises the conflict with his friend Albert Camus whose positions are more individualistic and that - oddly enough - many Christians feel more "Catholic", where the positions of Sartre are vastly more open and radically, indeed expressly directed to the next, the 'oppressed, social justice, and not just in words, I quote one of many facts: the direct participation and in person, the struggles of the workers of Renault. The direction of this movement of Sartre's philosophy, the personal, social, is based on an analysis of normality, the "situation", leaving the surface and turning in depth, searching for meaning, the meaning of existence.

francesco Latteri Scholten

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"The roots of Europe".

"But how did it all begin? Europe, towards dawn, sleeping in his room on the first floor of the palace, had a strange dream: he was between two women, one was in Asia, the other was the land that is before us, and not has a name. The two women were beaten, violently for her. Each wanted her for himself. The Asia Europe seemed to be a woman of her country, and the other was for her a total foreigner. And the stranger, in the end, with powerful hands dragged her away. By the will of Zeus, said Europe would be an Asian girl abducted by a stranger. The dream was very clear, like a scene from the day. Europe woke up and was scared for a long time sitting on the bed in silence. Then she left, as always, with her companions. At the mouth of the river, among the roses and the roar of the waves, was around Europe with his basket of gold. Appeared on the Prairie infector blond color with a white circle on his forehead. Gave off a smell that covered the flowers. He stopped in front of Europe and licked his neck. She caressed him, and while wiping the foam that dripped from the mouth of plenty. The bull knelt before him, it seemed the rump. And, as she was mounted, leaped into the sea. Europe, terrified, looked toward the beach, called her friends, holding one arm in a vacuum. Then, already in the midst of the waves, with one hand clung to the great horn, the other held tightly to her chest and lifted the edge of the peplum. And behind him, the tunic was swollen in a purple sail. (Roberto Calasso, The Marriage of Cadmus and Harmony). " Europe, a subsidiary of Asia, Rapitalà by Zeus. Thus the Greek mythology. And in ancient Greece undoubtedly have their roots in Europe. "But how did it all begin?" From the confluence of two rivers: Hellenism and Judaism. They both sink their roots in 'Asia, so the myth tells the truth. Rome. Rome before condescendingly, then fiction and deceit and then forcibly took him to the Greek culture: again the myth is telling the truth. In Rome, there, then they reached the first disciples of the Messiah: S. Peter S. Paul. In Rome, the confluence of two rivers, which started with Paul in the Areopagus, continued by S. John in the "Prologue" is carried out. It will culminate in the "Confessions" and "City of God." It 'the time of the fall of Rome: the bag is 410. The real Urbe, the Republican has already fallen since the days of Cicero. Since then, "Culture" the real one - so much Greek as a Christian - has lived in hiding, pursued by the empire and its barbaric materialist ideology first, then the real barbarians. There is a monaco born in 480. Again a monaco, even before the days of the Messiah, had been monks at Qumran to keep the culture from barbarism. They were always instruct them to Mary, the mother of the Messiah, and apparently also the same Messiah. The Monaco was born in 480 in 529, at Monte Cassino he founded his own order and own monastery, his name is Benedict and the Benedictine monks. All that remains today is the culture that these monks were able to save from barbarous fury. Also be able to save only thanks to 'Islam, we will have - for example - wait S. Albertus Magnus and St. Thomas for through gl'arabi, regain possession of the texts of Aristotle. The culture that barbarism had destroyed and that only with difficulty in the modern technique was able to recover is immense: it had already been measured with an error of only half the diameter of the earth stage, only the relativity was able to partially recover the method of Archimedes .... The humanistic and religious remained almost intact, but it is the most persecuted by a "modernity" that seems even more barbaric. A blinded modernity, like the ancient barbarism, from its materialism and its cult of exteriority. As the 'Oedipus, "the man without interiority. But, "in inner hominis habitat veritas" wrote St. Augustine rightly. That 's what - in other words - was written on the' Oracle of Apollo at Delphi: "Know thyself." And the Oracle of Delphi, at the sight of which one was in front of a mirror, was greatest in the world of ancient culture.

francesco Latteri Scholten.