Sunbeam Canopy Tanning

One book, many books, part two.

Proofreading.

instead of an entirely different caliber is the best La souffrance à distance , Luc Boltanski, dated 1993, and published in 2000 under the title The spectacle of the pain. Moral humanitarian, media and politics . It 'a re-reading, because I had already read, skipping all but the central part, an unknown number of years ago. This is a very well-structured text from beginning to end, scaffolding and content consistent exhaustive.

The author establishes the modern ' policy pity ', that the specific form it has assumed in modern times the employment problem of the suffering of others, in Theory of Moral Sentiments Adam Smith of , for which the involvement is AS A CONDITION TO ATTEND THAT disinterested spectator to the interaction of a persecutor (OR BENEFACTOR) AN UNHAPPY. In this way it differs from prior policy of piety community ties, in which the position for or against is never disinterested. And 'then necessary to assume a doubling of the viewer, in an empirical and unbiased or interior, so that the word can resonate, and thus become public, according to one of three possible topic. ("A coordination of the way of emotional involvement and commitment may be made to the extent that everyone in the state which puts them in the original diseparazione the postulate of solipsism, are under the eye of this impartial spectator internalized").

The topic of the complaint, which develops from indignation at the injustice of the persecutor, the topic of sentiment, which has its origin from emotion resulted from acts of the benefactor, and the Aesthetics topical, topical sui generis in that it contains a minimum reference to the action, and instead a maximum the celebration of the Hero / Doom. Brutally: the Enlightenment, Rousseau the Marxism and the novel the autobiographies, an example of which is still Rousseau, but that of Confessions , the dandy Baudelairian , Bataille .

topical aesthetic The third way is proposed as the face of criticism that inevitably lend his side the first two: typically, the outrage is attributed to the interest of political party, the emotion is accused of hiding enjoyment , or caused to be art (is sentimentality been attacked on several fronts since the beginning). The topical cosmetic, as I mentioned, can maintain a very weak link with politics, because aesthetic sublimation suffering. This is evident both in aporias raised by the attempt to found political cruelty in Sade, both in the opposite interpretation, the right and left, who were given the superman and the will to power of Nietzsche. Which, as Boltanski said, created "a space for radical difference on the margins of development policies that aim at the concept of an egalitarian social relations." The aesthetic is the parte dell’AFFERMAZIONE,  e non può che rifiutare la pietà in quanto forma di RISENTIMENTO (denuncia + sentimento).

Per inciso, oltre all’eroe dell’affermazione nietzschiano, esiste anche l’eroe dell’angoscia kierkegaardiano, col quale mi identifico un pò...

Se la lettura di destra di Nietzsche privilegia la figura dell’ Eroe che, dall’alto della sua superiorità e di una concezione inegualitaria dell’uomo, non lascia spazio alcuno alla pietà, la lettura di sinistra, di cui Bataille apre un filone che, passando for Blanchot, Deleuze is exhausted perhaps , privileges the figure of Damn, that is, who the company claims, and affirms its role from the Evil . Of course, the evil that is defined according to the dominant values \u200b\u200bof society and hypocrisy, for which read 'left' of Nietzsche is a bridge to the topic of the complaint.

To this already complicated picture is added to the range of uncertainties introduced by the media, which just mediate the relationship between the viewer and suffering. "One of the consequences of growth della distanza tra l’infelice e lo spettatore e dell’interposizione, per tramite dei media, di un presentatore, è, in effetti, quella di rendere palesi le limitazioni trascendentali della comunicazione sopprimendo la possibilità di basarsi su indici contestuali”. Si complica ancor di più quindi il compito di distinguere fra emozioni reali ed emozioni fittizie. A questo punto possiamo riconoscere 4 tipi di incertezze.

Qui l’autore si basa sulla distinzione dello studioso di estetica B. H. Boruah tra credenze valutative (il leone è pericoloso) e credenze esistenziali (il leone è in giardino), e fa, per la prima e unica time, some confusion: we see why.

Before uncertainty related to the selection of the unhappy, the accused is left to deal only with those unfortunates who are potentially revolutionary, the philanthropic right to deal with only those deemed worthy. So far, we can also accept that this is a problem of evaluative beliefs.

Second uncertainty: "It is debatable whether there are victims and persecutors, the unfortunate and benfattori, cursed beings and artists to reveal the dark beauty, but is hesitant about filling different places. " Now, as This uncertainty is due to a problem of existential beliefs, Boltanski only knows ... Indeed, since the uncertainty regarding the filling of posts in the structure unhappy-benefactor-persecutor, then does not differ so sharply from the first. But details are unimportant. The uncertainty on the filling of posts was established with the crisis of ideologies, which allowed to anchor in a broad historical context of the specific real-life situations. Interesting in this regard the revival of the controversy between Sartre and Merleau-Ponty about the Soviet concentration camps and the subsequent position Glucksmann and his generalization of suffering.

Terza incertezza: riguarda la scoperta di un inconscio egoista dietro ogni azione apparentemente altruista: è il tema psicanalitico del desiderio , variante novecentesca del vecchio compiacimento.

Quarta incertezza: riguarda la vanità dell’azione. Ogni azione risulta vana perché non c’è più distinzione tra reale e rappresentazione del reale . Eh sì, si parla proprio di Jean Baudrillard . “Nell’universo iperreale delle immagini virtuali che rinviano soltanto a se stesse, dove i media ci hanno immerso, mai acting out, passaggi all’atto – soltanto acting: he turns. "

What's the answer? Well, it goes through Boltanski Kouchner, the founder of Doctors Without Borders and Doctors in the World: it is in favor of a right of humanitarian intervention , which includes:

1) A Minimal oppression Act, which requires to be always on the side of the oppressed, even knowing that it could move quickly to the role of oppressor.

2) A function of the media, which is to protect the unfortunate part of that suffering is being made known to the international public space .

3) A word agent, intentionally, which opposes the chatter of a word just minutes.

4) The need for the humanitarian movement, to have "a scheme of intermediate forms of commitment (halfway between the on-site and emotion at a distance).

5) A Politics of the Present, or a epoché (suspension) of the remote causes of historical and possible future consequences, in favor of a hic et nunc steps to alleviate the pain.

I what I think? If I were a Philosopher, I probably would have a theory. Instead, I just doubt that I expressed long ago in inappropriate crossroads. I have only one certainty: that the years pass by, but whenever I am faced with a beggar on the street (and in Dublin there were a lot, and now I am going to return to the Philippines ...), the feelings are always the same and doubts beset as it was the first time. Sometimes a gift, sometimes I do not know, sometimes I ask for a better understanding at times - the confessional mode: ON - if it's a beautiful girl, I think I offer you 50 € to spend some time with me. Do not you recognize a perversion of the Topical Aesthetics?

Of course, even I do not know when, how many people do in the throes of fatigue or hurry to the next committee to do, what you do not do is dismiss it all with a "found a job." That would be really too idiot.

I worked about 7 years in the 'social', and among politicians of the left trying to scrape up votes on their best with their social, business and the right think to do that instead of suffering a lucrative market, I left for Low motivation, in disagreement with the ideological gooders.

To clarify: not long ago on Facebook, when a friend who works for an association to support immigrants, brought the news that the town of Pisa provided a cut to funding for Roma, I commented: "Dé, because, well Vaini gave him?"

But do not misunderstand me: ALWAYS remain critical , break the balls well, but you disown.

Aside: another thing that I absolutely want to do before you die, you write a book entitled The Philosophy of Gaber. This post could be a chapter, if only the following quotations were introduced at the beginning and not the end.

by Giorgio Gaber, the power of the Good , from my generation has lost , 2001:

" I think the recovery of criminal
whores and transsexuals
I think young people marginalized
leisure prisoners
I think of the new poverty
who give great visibility
think it's nice to feel good
using the money of the Italians.

is the power of the good
is the power of the good
built on tragedies and frustrations
is the power
of the good that one day may be good for the elections
"

by Giorgio Gaber, is no longer the moment, if I were Gaber, 1985:

" In the midst of confusion
drowned
your ideas and how those who have been betrayed a respectable woman
you now think that all women are whores.

Race already over without even starting
boned breed already waiting to die.
No, it does not hurt to believe it hurts a lot
believe evil "

by Giorgio Gaber, There is an air, As I Person , 1994

" Let us open the windows, let the things that really our

and let us anticipate the unusual joy
to stay for at least ten years without a piece of news ...

Leave at least the ignorance that is much better than your idea of \u200b\u200bknowledge that almost inevitably
who loves too much information
addition to not knowing anything is even more ass. Sent

special events bear witness
with bold close-ups, exciting
shots of desperate people who are about to go crazy,
of malnourished children so well photographed
put in place for dying. "

by Enzo Iannacci, Son S'cioppàa , 30 Years Without Going Out Of Time , 1989

CIA then is the cigarette from me or not I would not
we were here all night
I ask that the cigarette and you're saying is that the last thing you think
.. I've got written on her forehead, just ask Low?
We were never friends, no no let it be
you're one of those if you ask him a thousand pounds, did not say I recommend
the drink
what do you care for me if you drink or not, oscar goodness .. "