Some opposing definitions in the American political lexicon:
Source of Human Rights
Right: The Creator
Left: Basically good (therefore society primarily responsible for evil)
Right: Not basically good (therefore the individual primarily responsible for evil)
“CONFORTARE ESTO VIR” significa “sê corajoso, porta-te como homem (1Rs 2,2).”
Bertrand Russell, membro da Escola de Frankfurt, é autor de uma observação que vale ser citada aqui, para que se saiba desde o início o que é que enfrentamos: “Usando técnicas psicológicas para ensinar às crianças, seremos capazes de produzir a convicção de que a neve é preta!”
“Usando técnicas psicológicas para ensinar às crianças, seremos capazes de produzir a convicção de que a neve é preta!”
Faz-se necessário salientar (de forma muito breve e superficial) que a Escola de Frankfurt foi um mecanismo criado por marxistas para a realização de pesquisas na área da psicologia, com vistas a melhor aplicar o marxismo na cultura e, então, facilitar a destruição dessa mesma cultura desde o seu núcleo, sem que os cidadãos se apercebessem do processo. Continue lendo “CONFORTARE ESTO VIR”
This is an edited, updated version of an essay I wrote in 2008 when this now popular idea was embryonic and ragged. I rewrote it to convey the core ideas, minus out-of-date details, that I believe will be useful to anyone making things, or making things happen. If you still want to read the much longer original essay it will follow below this edited version. — KK
By Susannah Osborne
The rivalry between Gino Bartali and Fausto Coppi reveals the tensions in Italy between the wars. The two cyclists could not have been more different – their riding styles, their moral conduct, their motivations and their physical appearance. Bartali was a heavy-set, strong man with the look of a boxer. Stork-like Coppi was lean, wiry and could break away and never get caught.
Bartali was a Catholic, born in Tuscany and worshipped by working-class Italians. Signed in 1936 to the Italian Legnano team as a successor to Alfredo Binda he won the Giro d’Italia three times, the Tour de France twice (10 years apart) and seven one-day Monuments. After his Tour de France win in 1938, on the eve of the Second World War, Mussolini proclaimed him as living proof that Italy was a master race. The Vatican’s favourite sportsman, ‘Gino the Pious’ was blessed by three different popes.
Vive le tour! é um documentário sobre o Tour de France de 1962 feito por Louis Malle. Segue o que o Wikipedia diz sobre ele:
“Vive le Tour is a 1962 French documentary by filmmaker Louis Malle. It chronicles the Tour de France and focuses on issues such as providing food for the racers, dealing with injuries and doping. The New York Times describes the film as containing “ebullience, whimsy, jet black humor, awe and unspeakable tragedy” and as “a worshipful documentary of a sport made by a man who knew it intimately and loved it.” Vive le Tour won the Dok Leipzig Golden Dove award in 1966.
Jean Bobet, a cyclist himself and brother of the great Louison Bobet, is the voice-over in this documentary.
Follow the link for an English transcript made by Greg Bocquet on the video’s Wikipedia page.
In his magnificent book, Law and Public Opinion, A. V. Dicey distinguished between the trend of legislation on the one hand and the trend of opinion on the other. Legislation, he argued, is dominated by the underlying current of opinion, but only after a considerable lag. Men legislate on the basis of the philosophy they imbibed in their youth, so some twenty years or more may elapse between a change in the underlying current of opinion and the resultant alteration in public policy. Dicey sets 1870 to 1890 as the period in which public opinion in England turned away from individualism (Manchester liberalism) and toward collectivism; yet he points out that economic legislation was not strongly affected by the new trend of opinion until after the turn of the century.
The common belief that it is impossible (or, if not impossible, then so unpromising as to be not worth while attempting) to elicit explanatory general principles from what is recognized to be conservative conduct is not one that I share. It may be true that conservative conduct does not readily provoke articulation in the idiom of general idea, and that consequently there has been a certain reluctance to undertake this kind of elucidation; but it is not to be presumed that conservative conduct is less eligible than any other for this sort of interpretation, for what it is worth. Nevertheless, this is not the enterprise I propose to engage in here. My theme is not a creed or a doctrine, but a disposition. To be conservative is to be disposed to think and behave in certain manners; it is to prefer certain kinds of conduct and certain conditions of human circumstances to others; it is to be disposed to make certain kinds of choices. And my design here is to construe this disposition as it appears in contemporary character, rather than to transpose it into the idiom of general principles.