Signs For Cancer To Balls

Samuele Hugo Bergman

The moral life of man is the continuation of His biological development. Creating new moral ideas out of our "moral imagination" - as, for instance, Gandhi's "non-violence," or Albert Schweitzer's "reverence for life" - is a "jump" in evolution comparable to the "jump" Which Creates a new species in the plant or animal kingdom. - HUGO S. BERGMAN

Samuel Hugo Bergman, born in Prague December 25, 1883 and died June 18, 1975 in Jerusalem, was a philosopher jew. In 1920 he emigrated to Palestine where he founded, together with Martin Buber, a movement which promoted the formation of binational area in which Jews and Arabs could live together on equal terms.

He has translated several books by Rudolf Steiner on the tripartite division of the social organism in Hebrew.

became the first professor at the Hebrew University of Jerusalem and later Chancellor. His greatest friends in Prague and Israel were: Franz Kafka, who had been his classmate, the philosopher Felix Weltsch, who later also worked at the University Library in Jerusalem, and Max Brod, whom he introduced to Zionism already before 1910.

He wrote about the nature of quantum mechanics and causality.

The moral life of man is the continuation of their biological development. The creation of new moral ideas than our "moral imagination" - as, for example, the "no violence" or Gandhi's "respect for life" by Albert Schweitzer - is a "jump" of evolution comparable to "jump" that creates a new species in the plant kingdom or animal. - HUGO S. BERGMAN

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Eleonora Pimentel Fonseca

Alone among my thoughts often the 'seat,

and serious eyes to weep bow,

Suddenly, amid the tears, I close

the sudden appearance of the child 'I see.

He jokes, I quit, and yearn for him

The charms used and 'alabaster face:

But as I am certain of his fate,

I do not believe their eyes, and beat and sway.

And now stretch out your hand, or the withdrawal

And on and I feel the tremble in his chest,

agitated until the blood to the heart shrinks.

The sweet vision then I sen flees;

grant you success and without error delight

My loss true evermore sigh.

On 13 January of 1752 in Rome, was born a girl by the name of Italian Eleonora Anna Maria Felice. The baby, born from a noble Portuguese family, the family Chaves da Fonseca Pimentel, was destined to play a political role, not just more relevant to the short history of the Neapolitan Republic.

She, who had to go through the bloody experience of "martyrdom", a martyrdom which was not spared the humiliation inflicted by the public scorn of those who, besides having held guilty of a "patriotic" subversion, the judge with "merciless verdict of" guilty, her woman, created, published and defended the action of political ideas and more revolutionary, he was also a poet and one of the first women journalists' s Europe, in fact he founded and edited the magazine "Monitore Napoletano" for the dissemination of republican ideas.

Not long ago (1986) the writer Enzo Striano, in a historical novel, titled "The Remains of Nothing" tells the life of revolutionary.
The author will describe the most important stages in the life of Eleanor, the first stop is Rome, where he was born and where, attentive and curious little girl, fascinated by her beauty, explores the Italian city in which, exiled from Portugal, he moved with his family. The second stop is Naples, where he already bears a teenager, the family had left Rome following the severance of diplomatic relations between the Portuguese State and the Papal States, and where he feels that he remained until his death.
"I breathed wise understanding, polite indifference, even better ultimate meaning of life, in balance between pity and disillusionment." says.
E 'this is the moment when Eleanor began to lay the foundations of its Route of letters, to establish cultural relations, in a reciprocal exchange with the greatest minds of the time, to take his career as a poet.
As always happens in the lives of great souls, intellect was very easy because early learning and supported by a real interest Eleonora soon learned to use spoken and written of the classical languages, Latin and greek, and modern , the most refined techniques of making verses, was admitted to the Academy of Arcadia, was noticed by Metastasio .... was in correspondence with famous writers .... turned to the study of History, Law, Economics ... wrote on financial topics, translated from the Latin legal texts ...
was wife and mother. But both experiences gave her great pain: her son died young, her husband, Journal of the Napoleonic army, beat her to the point that gave her a second interruption of pregnancy had to sell.
was a close friend of Queen Maria Carolina of Habsburg-Lorraine: she shared with the Enlightenment salons frequented by the Neapolitans, but the revolution precipitated everything, not longing for monarchy nor perfect progettti Enlightenment reform but dangerous enemies, Jacobins outlaw to be put in prison. Eleanor was put in prison. Was liberated by the beggars.
It opened a short but intense new phase in his life: deletion of the noble title of his name, the young patriot un'artefice and was an active supporter of the Republic Partenopea.
Scrisse un inno alla Libertà e articoli su articoli, tutti dai decisi toni democratici e repubblicani, che escludendo ogni ipotesi di mediazione, le procuravano l'odio e il desiderio di vendetta delle classi nobiliari, cui apparteneva per nascita, senza riuscire però a conquistare un reale appoggio delle classi popolari, nonostante i suoi tentativi di coinvolgerle.
Quando, la seconda coalizione antifrancese, preoccupata di fronte al moltiplicarsi delle repubbliche democratiche, per bloccare l'avanzata francese e con essa la diffusione delle idee rivoluzionarie, inviò un corpo di spedizione austro-russo in Italia, riuscendo a cacciare i Francesi e a far cadere tutte, ad eccezione di Genova, Republics Sisters, reopening the doors to the kings banished, these, taken the government, began a ferocious repression.
repression against those who participated and supported the Neapolitan Republic, the Kingdom of Naples, was particularly grim: 120 people were executed, including figures of men and women of high level, such as Admiral Francesco Caracciolo, Domenico doctor Cirillo, Mario Pagano, the lawyer, the historian Francesco Conforti, poet and journalist Eleonora de Fonseca Piementel.
After having suffered imprisonment (she had been arrested while trying to flee disguised as a French officer) and isolation, even though processed rush defense of talented lawyers, went to the gallows, August 20, 1799.
Pietro Colletta in his History of the Kingdom of Naples writes: "They died of the best known of the kingdom ..... alongside whom we saw very clear to men and women than letters or science, the .... Pimentel."
It is said that before dying he uttered the famous line of Virgil: Forsan et haec olim meminisse juvabit "(Maybe one day will benefit you remember all this).

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Intervista a Michéle Alliot-Marie sul tema della tolleranza e del reciproco rispetto tra le religioni, traduzione dal francese di rosalia de vecchi

Michèle Alliot-Marie will launch next week in Doha (Qatar) an appeal for tolerance and mutual respect among religions monit .. (Jacques Torregano / Le Figaro Magazine)

Le Figaro Magazine: France has received 37 wounded Iraqis, victims of dell'atttentato October 31 against the Syriac Catholic cathedral in Baghdad and expressed his condolences in a week for 'attack on a church in Alexandria. But compassion is not necessary for a policy.
What will it take France to help the Christians of the East?

Michèle Alliot-Marie-For some time we witness the unfolding of a strategy of terror that seems to want to drive Christians from the Eastern countries in which they live forever. This logic is not consistent with the tradition of these countries in the Arab land, outsiders are not Christians but they are terrorists. The two states in which the two soi have been bloody attacks, Iraq and Egypt, are fitted with institutions and governments who claim freedom of expression for all religions. Terrorist acts directed against Christians have also target these countries. I spoke with the Patriarch of Antioch just three weeks ago. In predominantly Muslim countries shaken by Islamic terrorists, the Christian authorities fear that the support and help we can give them, to whom they are grateful, it becomes an incitement to exile: the Christians of Iraq are at them in Iraq, those of Egypt 'with them in Egypt. Those who feel threatened should benefit dxel'asilo right, of course, but this is not our part rispostada nYou can not be that accurate. As for the Christians of the East is now, beyond the feelings, to begin a real strategy and the overall response
What?
For us, it is equally unacceptable as anti-Christian anti-Semitism or anti Islam. E 'urgent to do something. Next week, on the occasion of the Forum for the Future, to be held in Doha, Qatar, I intend to launch an appeal for tolerance and mutual respect between the three monotheistic religions. This forum brings together the G8 countries and the largest in the Middle East and North Africa. That sounds just the right place to send this message of tolerance and general respect for religion, whether Christian, Jewish or Muslim. I'm about to embark on a journey into the Maghreb, the Middle East to the Gulf, where I will take this message of tolerance and respect for freedom of conscience and religious freedom. It is not just a matter of principle. E 'in practice you should see the results. It 'also important that the EU speaks with strength and determination in concrete. I involved Catherine Ashton, High Representative dell’Unione per gli Afffari Esteri, insieme ai miei omologhi europei, il mio collega italiano Franco Frattini. Chiedo che il problema della sicurezza delle comunità cristiane del Medio-Oriente sia iscritto all’ordine del giorno della prossima riunione dei ministri degli Affari Esteri dell’Unione Europea, il 31 Gennaio a Bruxelles. Vorrei, inoltre, che non si tratti solamente della questione dei Cristiani d’Oriente, ma più in generale, del rispetto di tutte le minoranze religiose. Ciò è di fondamentale importanza, perchè bisogna evitare che i recenti atti terroristici innestino uno stigma inverso.
Ma, concretamente, cosa possono fare gli Europei ?
Gli Europei devono cercare insieme come contribuire very concretely, with the Member concerned, the safety of Christians in countries where they live. In northern Iraq, for example, the Kurdish area is home to a large number of Christians who fled after 2003. There are about 50,000. In a case like this, the European Union could not help local authorities to cope with the influx so that the refugees are housed in the best possible? We are sensitive to address this serious problem and we hope that the mo are also other European countries, many of which today they are dealing with, but separately, but better coordination would make the most effective interventions.
As a member of the UN Security Council, France is not has a job to do? Hano
The United Nations recently adopted a resolution on religious freedom, which was accepted by consensus. France has committed to this. An important role in the resolution of the problem lies in the UN, although I believe that the EU should have a vector as regards the adoption of concrete measures.
E 'possible to avoid a war of civilizations?
Al-Qaeda after the attacks of 11 September 2001, seeks to generate a general conflict between the Arab-Muslim and Western worlds. Let us not fall into the trap. The terrorism that target the Christians also hit the Muslims. I've had numerous conversations with leaders of State or Government of the region. They share our analysis. Against a common threat, we lead a common struggle, to waste us to defend our common interest, that of peace and tolerance.
How is it that in France or Europe, intellectuals, leaders, mobilizing public opinion in favor of Sakineh, mother Muslim sentenced to death in Iran, and less in favor of Asia Bibi, mother of Christian family sentenced to death in Pakistan in the name of the law on blasphemy?
Comment expliquer qu'en France ou en Europe, les intellectuels, les gouvernants, if the opinion publique en faveur de davantage mobilisent Sakineh, mère de famille Muslim condamnée à mort en Iran, et moins en faveur d'Asia Bibi, mère de famille chrétienne condamnée à mort au Pakistan, au nom de la loi sur le blasphème?
La mediazione non è lòa sola forma d’azione nè sempre la migliore. Ogni situazione richiede azioni specifiche. La Francia e l’Unione Europea sono mobilitizzati sul caso di Asia Bibi, potete esserne certi.

A questo punto s’io fossi stata Jacques Torregano di Le Figaro Magazine avrei replicato :

« Comprendo le « ragion di Stato », ma non comprendo i comportamenti degli intellettuali e dell’opinione pubblica.
Lei avrebbe un’ipotesi di spiegazione a riguardo ? Ritiene che possano esistere interconnections between the political choices dictated by reasons of state and the choices of the intellectuals and the general public? And how each can influence the other? and vice versa?
As a member of 'civil society' West tried by the wars of religion as the two world wars, I feel very sensitive about it ...

English Quote Wedding

I presupposti dell'Inquisizione

the Inquisition Cristiano Banti

If we consider the Old Testament, at a given moment, there are written that the heretics, those who "went after strange gods, if their commitment to heresy had been attested by three credible witnesses (except of course for women that ancient Jewish law could not testify!) were to be conducted outside the walls of the city and "subjected to stone until they are completely extinguished." (Deut.XVII, 25).
Similarly, if we take the Gospel of St. John, (XV, 6), we can, again, read: "Whoever does not abide in me is thrown away like a branch that withers, and is then collected and thrown into the fire to burn."
Vale, at this point, state the nature of the image of the words of John! What should they, as some do, and too many have done, to be understood literally, because this would undermine the whole the newness of Christ's message: equality and forgiveness! If anything, in fact, should be interpreted in connection with very different visions about the evolution of man and his relationship with the cosmos! As the branch cut from the tree shortly after it withers, so the man who disavows his spiritual home and is separated from it ends up drying up and eaten with their original nature. The image of the fire, for instance, is usual in fairy tales: the witch is consumed in the fire and perish. The fire burns the evil. It separates the burning substance is processed items. ... But this type of investigation, now here, would lead us away from the explanations undertaken. ...
In the ancient world, and, unfortunately, painfully still, the άσέβεια (asebeia), that the wickedness of heresy, as it was intended and named by the Greeks, was punishable by death, the ancient Greek law, in fact, provided for the punishment of death for those who did not render homage to the gods of their Pantheon. Consider, for example, Socrates had to drink the hemlock! Was not unlike the situation in Imperial Rome against the Christians! And it is really a very curious that the Rome under Augustus had erected the Pantheon, now became a "zealous guardian of its religious traditions! Now that a new prophet had come to introduce strong elements in society of diversity that could undermine the pre-established order!
In the Rome of the Caesars were allies of the state: those who did not recognize it became guilty of treason and should be punished with death.
And that, he was considered a very serious offense, perhaps because of its danger, was pursued very carefully: no one is accusing anyone guilty of such blame? So was provided immediately to "nail" (and here we choose intentionally use of an ambiguous term with a strong flavor analog!) A "traitor", the "different", who "dared" to cultivate their own idea of \u200b\u200bthe Divine! How? Taking a 'inquisizio " that an investigation of suspected cases.
Again, the Church of Rome did not hesitate to make his own legal practice already dear to the Romans. And already on the threshold of the Middle Ages gave the form of this procedure precisely what he named Roman Inquisition. The year 313, which recognized freedom of worship for Christians seemed perhaps to some of the then living a turning point: we recognize freedom of worship to a new creed! But then, not long after, in 380, was the Edict of Thessalonica, the Emperor Theodosius proclaimed Christianity the state religion. So nothing has changed. Only a reversal of positions: the persecuted become the persecutors! And the chain of successive councils, link by link, parade of the different ranks of "heretics." 325: The Council of Nicea resolved the issue on the different interpretation of the nature of Christ branding Arius and his followers with the "condemnation" of heresy: Arianism is heretic Arians are heretics, then a sentence hanging over them: that of heretics. 381: new condemnation of Arianism. 431: this time the sentence is given to the Nestorians: the Council of Ephesus does not admit the belief, which had spread in the churches shutters, not only in the two natures but also two people in Jesus' Who says this is branded as a heretic. 451: Council of Chalcedon condemned the Monophysite. 553: Council of Constantinople condemns dell'origenismo. 680: A Second Council of Constantinople condemns monotheletism. .... And so, one after the other, the "heresies" were identified me convicted. The heretics also be identified, investigated, sentenced. But if the clemency and prevailed in the West, at least during the Middle Ages, at the behest of Leo IX, it was determined that the conviction consisted only in excommunication, in the East's "scrupulous" Byzantine emperors wanted to apply the Roman law and do not hesitate to put to death Manichean and other "heretics."
The twelfth century saw the spread and multiplication of sects deemed heretical, and this convinced many within the Catholic Church, of the need to usare come pena nei confronti di queste l’esilio o la prigionia. E nel contempo, a Bologna, ferveva un rinnovato interesse per il diritto romano, che con la sua dotta terminologia e le sue erudite disquisizioni legali stimolava l’inquisizione religiosa. Il Corpus Iuris Civilis di Giustiniano, con il suo De haereticis, forniva ampio materiale riguardo alla legge canonica sull’eresia e pertanto non si esitò a ricopiarla nella sua interezza. E non passò molto tempo che venne rintrodotta la pena di morte a punizione degli eretici. Non nella Francia meridionale e nemmeno nell’Italia settentrionale, ma nel resto del mondo cattolico tra i persecutori dell’eresia i più accaniti furono i “popoli”: le folle dove l’individuo anonymity is sacrificed and where reason gives way to the irrational and smodatezza, maybe because frightened by the presence of "different" and their possible changes to their "normal", or perhaps because "piloted" by someone else or maybe yet because the situation gave them the opportunity to give vent to the most brutal and inhumane instincts, perhaps, yes, for all this, they were the ones who did not hesitate to lynch the heretics, to rage against them. The crowds too lenient and accused the Church pulled out of the hands of priests are "guilty" because they circumvent the "just punishment". Always ready to burn to everyone who was merely suspected of heresy, the crowds could break into prisons and drag out the heretics to see them burn in the fire in carefully prepared! This in fact happened, for example, in 1114 during the absence of the bishop of Soissons and Liège, in the same year, was the crowd that was imposed because the heretics were burned. The state, which also had been the manager, now felt a certain reluctance to so cruel punishment. However, preferred to satisfy what now had become the popular will for several reasons: felt, in fact, his interest was that the Church held the masses related to the constraint of a single religion, the more than that from an economic standpoint the existence of religious heresies and / or policies would have constituted a threat both to the church property than for the same State. Therefore, the nature of "purely" economic, which was partly driven by the same members of the upper classes to demand that the heresy was fought and eradicated. Frederick II was to the strict code for the suppression of heretics. Already the grandfather Frederick Barbarossa had with Pope Lucius III chaired the council of Verona, which historians say it was the council that the Inquisition was established. Confiscation of property, theft of such heirs, exclusion from public office, destruction of homes .... life imprisonment in cases of withdrawal of heresy, and if not, the stake.
Before the thirteenth century were mostly bishops to lead the "work" of the Inquisition for heresy, but they acted only after the people had "whispered". They shrank from the torture and if ever resorted to a sort of "trial by fire", convinced that the divine justice would not be left to wait, because God would never abandon an innocent. This system was first set out to Reims in a council of bishops, then banned by Pope Innocent III. Papal ambassadors watched the bishops did not miss the heretics, in which case Avevano autorità di sospenderli dal loro ufficio.
Nel 1215 Innocenzo III indusse tutte le autorità civili a giurare di fronte al che avrebbero sterminato con “giusta pena” tutti coloro che la Chiesa avesse segnalato loro come eretici. Qualora un principe avesse trascurato il suddetto giuramento, sarebbe stato deposto e i sudditi sarebbero stati sciolti dall’obbligo dell’obbedienza nei suoi confronti.
Si rileva che con l’accentuarsi delle misure anti eresia, questa cresceva e si diffondeva in Italia come in Francia, come nei Balcani, fin all’interno del clero, tanto da mettere in pericolo l’unione stessa della Chiesa. Gregorio VII, succeduto ad Innocenzo, se ne avvide e tentò di porvi un rimedio: istituì, nel 1227, una commissione di inquisitori con a capo un monaco domenicano e sede a Firenze, il cui compito fu quello di processare gli eretici.
Qualche anno dopo, incorporò nel diritto ecclesiastico le leggi promulgate da Federico II. La Chiesa allora divenne, col consenso dello Stato, l’organo ufficiale dell’Inquisizione e della lotta all’eresia e, in accordo con lo Stato stesso, stabilì che fosse “giusto” per chi si rifiutasse di ritrattare la condanna riservata ai traditori: la pena di morte.