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Non sono un granchè con i convenevoli, ma mi permetto per lo meno di presentarmi: mi chiamo Giacomo Marciani, 19 anni, romano, voglio la pace nel mondo . . . e se stai visualizzando questo post molto probabilmente abbiamo più cose in comune di quanto pensi. Già, proprio così. Anche io (ex)studente del famigerato liceo romano T.Tasso, anche io sono stato pizzicato a fare colazione allo Yogo dai professori che mi avevano appena segnato assente, anche io ho salito quelle scale che dopo la sigaretta sembravano non finire mai, anche io devo dei soldi al Pizzetta, ma soprattutto ANCHE IO fui (ex)alunno degli illustri difensori del sapere della sezione A (l'esperienza mi ha insegnato che è meglio non fare mai nomi di professori sul web). Quello che vi propongo sono i "Riassuntini" elaborati via via che il programma del terzo diveniva sempre più imponente. Generazioni e generazioni hanno studiato per gli esami di maturità su questo materiale preziosissimo e certo, la maggior parte sono usciti con il cento e praise! Actually these texts, at least personally, I have always been and will remain in your heart, not only considering the difficulty in transcribing revisions of notes taken in class and theory of the book, but because they were the main course of lunches, dinners and nights of study pre-mature! As
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Una Definizione Storica della Libertà

[Introduzione]
La libertà è "una parola". "In virtù" di essa si ri-comincia (si re-interpreta) la propria vita; alla sua conoscenza si anela, e l'anelito spinge a "chiamarla" (attribuire un nominativo a manifestazioni particolari di condizioni e/o necessità) (P.Eluard, "Libertè"). Non vi dovrebbero perciò essere dubbi sulla concettualità della libertà, e sulla sua non-fattualità (non è una condizione determinata necessariamente: chi può dire con esattezza in modo unanime cosa sia?). E come insegna J.Levinson ("Una definizione storica dell'arte") per parlare a concept you have to take a "regressum" (supposedly a "regressum ad infinitum", but it would be inconceivable!) to the proto-concept.

[The Regressum to Finitum: the dialectic of right and duty and the desire for freedom]
The Antropos born with society, that is, with re-cognition of the other and another. If one conceives the human-friendly ("zoon politikon) this birth is legitimate and you can proceed with the argument, otherwise man would be sociable-not-affected by a non-innate freedom (because if you do not ad-sociarsi I feel a natural urge?). E 'with the company that created the ethics and thus the basic concept of innate goodness (man is naturally good?), and innate wickedness (the man is inherently bad?). Assuming good man-you could begin to define freedom as absolute spirit FWHegel had conceived in "Phenomenology of Spirit": freedom is "IDET of thought and act in a dimension where you do not [have] to do with nothing but themselves. " In doing so, however, already begin to crack the principle of society. In other words freedom would do whatever you want! Assuming the man hand-bad act does not coincide with the thought as rationality does not coincide with the instinct, and freedom is therefore definita come discernimento. Il motivo per cui sono convinto della validità del secondo caso (uomo-cattivo, razionalità #istinto, discernimento) è il seguente: se razionalità=istinto e atto=pesiero, allora esisterebbe solo il diritto; se invece razionalità#istinto e atto#=pensiero, il diritto sarebbe limitato dal dovere e, dal mio punto di vista, senza una dialettica diritto/dovere non esisterebbero nè l'uno nè l'altro (il "farsi altro da sè" di Shelling). Siamo arrivati a definire la libertà come prodotto della dialettica diritto/dovere; passiamo ora a definirne l'evoluzione. Il procedimento è molto elementare. L'uomo è fatto di pensiero, parola e atto. Sia che si concepisca l'uomo as absolutely sincere (improbabile!) or as a genuine historical necessity: the human-bad thinking = # = word document and the comparison of words (and therefore between thoughts) led to the evolution of the concept and then to a development / de-volution of the act (depending on your point of view). On the other hand, the good man, asked the same powers (thought = word), would not lead to any process evo / de-Volut because, as we have seen, there would be no need for dialectic right / duty and the word would be emptied any sense, as to become irrelevant to its existence or nonexistence, and incomprehensible historical socio-political changes around the concept of freedom!

What is undeniable is the general aspiration for freedom. The points of departure for this research are two: freedom as an instinct (A. Manzoni, "March 1821") and freedom as dialectical negative / Hegelian antithesis (N. Machiavelli, "Il Principe" cf. Chapter XXVI). In the first case to freedom (thesis) is opposed to slavery (antithesis) to lead to a slavery different (abstract). And 'this is the case of French terror, re-designed and re-contextualized by G. Verga in "Freedom" (from "Tales Rusticana"). In the second case the argument is a society characterized by some degree of non-natural liberty nell'antitesi you are yearning for a greater degree of freedom and social rinvigorendo il moto verso la libertà stessa; nella sintesi il terrore non compare perchè, a differenza del primo caso, si è coscienti della necessità della dialettica diritto/dovere (la tesi non è la libertà, ma un "qualche naturale grado di non-libertà"). Tutto quindi sta nel concepire la libertà come: antecedente alla creazione della società, o come frutto della creazione della società. Se nella società della vergogna, in cui l'uomo era la considerazione che la società aveva di lui, la libertà era un concetto fisso, quasi un idolum (vedi "idea fissa" di M.Stirner in "L'Unico"), alla cui assenza era preferibile la morte (Omero, "Iliade" cfr. cap VI), dalla filosofia Latin then you have realized the freedom-as-concept in its historicity. (Think of Seneca). And so in Dante how freely (and I might add, is the de-ends) in search of the same (Dante, "Purgatorio" cf. Chapter I, vv. 70-75), which is immediately associated to the strength of non-presence in FWHegel (see the comparison between Protestantism and Catholicism), the need for constant movement in Schopenhauer (l '"important move"), as well as the circular motion in F. Nietzsche (F. Nietzsche, "Twilight of the Idols ").

[Conlcusione] Finally
s could say that: as the electron in the uncertainty principle di Eisenberg, così anche la libertà, come per qualunque altro concetto, il parlarne in senso necessario ne nega la de-finibilità. Difatti è la struttura aperta del concetto (Weitz, "Arte come concetto aperto") a motivare la ricerca e l'aspiraziobe a viverne la definizione. Per questo oserei dire che "in virtù di una parola ricomincio la mia vita sono nato per conoscerti per chiamarti." (P.Eluard, "Libertè"; si veda anche "La libertà guida il popolo" di E.Delacroix) non per ottenerti!

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La Differenza fra Liberismo e Liberalismo. Evoluzione del Pensiero Liberale

[Il Liberismo]

Il liberismo si delineò, parallelamente allo sviluppo del pensiero liberal economic thought as radically opposed to the current economic state interference. E 'stands for economic liberalism, laissez-faire and free trade in part, although the latter refers primarily to prevent the demolition of barriers to international trade between the state and the state.

[Introduction to Liberalism]

Liberalism is instead a current of thought born in England and Holland in the late seventeenth century as a radical antithesis to the medieval and feudal residues, that were observed in some cases still alive from the point of view religion (intolerance), political (absolutism) and economic (feudal hierarchy). These characters are contrasted individualism that made inalienable rights, which existed before the creation of civil society, the linchpin of its original setting pensiero.Nucleo the free will of liberalism were Protestant, the Cartesian philosophy, with its rationalism and subjectivism, and natural law philosophy. Liberalism is looming as the answer to the philosophical and political aspiration of the emerging middle class. Bourgeois economic progress could be achieved only in fact and only in a socio-political climate that values \u200b\u200bindividual initiative in all its manifestations beneficial to society. There are, according to Locke, the possibility of destructive conflicts dall'esplicazione born individual. It can only arise from a balanced harmonious development, accessible by the entire humanity. In the works of Locke (Essay on Tolerance, Letter on Tolerance and Two Treatises on Government) shows that only when there is an undue interference was not limited to its role of impartial law against abuse and oppression, you can create the balance that . If the legislature does not guarantee the exercise of the inalienable rights and what it comes down, the people have the freedom to rebel. Will be the implicit emphasis on the democratic nature of thought liberal in giving life in the eighteenth, in what is called political liberalism, whose highest expressions were the Declaration of Independence and the Declaration of fundamental human rights of the French Revolution. However, the events that followed the French Revolution, which the subsequent period of restoration, did the emergence of a potential contrast between liberalism and egalitarianism, which was a prelude to the shift toward more moderate fluent in the liberal movements. Was different but the progress of liberal overseas De Tocqueville, in which it operates (Democracy in America), it appears a reconciliation of liberalism and egalitarianism, which resulted in a liberal political-economic setting , Based on decentralization of decision-making powers and the right of associazionismo.Quando taken by the ruling class, the liberal ideology often becomes synonymous with conservatism. There is a tendency to emphasize the limited state power provided by the liberalism of origin, leading to forms of state control suitable for the defense of political and economic institutions established. Then emerged a reformist current which is proposed to restrict individual liberties in relation to the redemption of the oppressed classes (the freedom to and freedom of Ruffini made by the late nineteenth century). Modern liberalism has therefore concentrated on the role of the state as mediator of "freedom from" and "freedom" and come demolitore degli ostacoli economico-culturali allo sviluppo equilibrato della società.

[Il Liberalismo Economico]

Per liberalismo economico si intende un indirizzo economico che cominciò, già dal 1776 (data della pubblicazione della Ricchezza delle nazioni di Smith), ad intravedere nell’esplicazione dell’individuo in campo economico, previa astensione dell’ingerenza statale, la condizione ottimale al benessere dell’intera società. Come in ambito politico la centralità è affidata all’individuo, il cui campo d’azione viene imparzialmente razionalizzato the market system. The abstention of the state does not preclude, however, the duty to legislate the rationality of the market and avoiding distortions such as monopolies and cartels can influence up to require the individual choices. State intervention is therefore sets out in formal, not substantive.

[Definitions of Robbins and Plato]

The complexity of economic thought, with its evolution, until the foundation and the study of political economy as science, revolved entirely around two basic definitions: a formal and substantial. The first, drawn by Robbins in 1932, she conceived the study of economics as the study of the relationship between means and ends. I will carry it through for individual collective means provided by the market forces, the purpose of collective social welfare is achieved through individual means. It was following this that you went cursus outlining the economic thinking of Smith. The second type of material, was that developed by Plato in The Republic: economic thinking is a discipline that explores the phenomena in which one compares the various theories (initially only production, exchange, distribution, consumption, wealth).

[Evolution Liberal Economic Thought: From Ius Naturalis Keynes]

The first liberal economists, invested by the violent tendencies of the mercantilist XVI / XVII century, the result of the transition from a feudal economy to a proto-capitalist, conceived, referring to the natural law , a natural order to the internal economic processes. That argument was taken up and investigated by the French physiocracy Quesnay, who had started the movement with its discussion of Agricultural Economics (whose studies culminated with the view of the surplus and the importance of the primary sector), published in the Encyclopedia of 1756-57. It was under the influence of current and individualism physiocratic hobbessiano who was born and Lockean classical economics, whose birth was attributed to the study of Smith. He made the wealth of a nation defined by concentrating its studies on market mechanisms, rather than the essence of the market. Physiocracy had in fact committed to demonstrating the innate nature of the market rules, Smith instead focused more on how these rules were to act in a precisely defined structure statale.La Classical phase of economic thought he saw arrayed also philosophers and economists such as Malthus (importance and influence of the type of growth democrafica in the dynamics of the market), Mill (utilitarianism), Ricardo (structure and infrastructure of a traditional economic system, theory value and distribution, search for an invariable), Marx (imperfections of the capitalist model, the theory of relations of production, today's "sectors" for the determination of the value) and Straffi, Italian economist who continued the reasons the economy Classical order to solve the problem concerning the determination of value. The auxiliary, which dominated the scene of the current economic debate of the last three decades of the nineteenth century, remade to be particularly as a method of calculating the marginal economic analysis for the development of accurate view on the natural value, linked to reduced subjective, rather than production and distribution. Passed by Marginal then the neoclassical phase. They belonged to the Austrian School, Lausanne and Cambridge, the latter were formed in the minds of the likes of Marshall and Keynes. The crisis of 1929-39 produced undermined the foundations of the neoclassical and marginalist thought, opening the door to a new phase: the phase Keynesian. Keynes had now drawn up, in contrast with the most important liberal philosopher, a new social philosophy capable of reinventing government intervention in order to ensure a balanced monetary and employment.

[The Modern Liberal Economic Thought]

modern scenario saw and still sees the development of new theories and openness to new frontiers of development, children of the substratum of thought of which we have discussed so far. Among them we can mention the birth of Microeconomics, the welfare theory of Arrow, the neo-liberal counter-revolution (which inspired the governments of Thatcher and Reagan), the neoclassical growth theory, game theory (cooperative and non-equilibrium systems cooperative Nash and the Prisoner's Dilemma), the Friedman-Lucas money (at the base of the monetary policies of neoliberalism Western from the Sixties to the Eighties) and finally studies on the implementation of information technologies.

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Razzismo: violenza accettata da una costituzione crocifissa dal populismo

[Introduction]

There once was a man who shouted to the whole of Europe: "Gentlemen, the end justifies the means." Since then the media have been exorbitant developments. Did not enjoy the same pride the end, remained the same from transmigration from the state of nature to the social: the consolidation of power. In fact the power has never been, but amazing exceptions, functional well-being, but folded into itself. There is talk of a power egocentric and selfish hedonist in the achievement of its sole interest is the gradual consolidation. Everything else becomes a mere appearance. Consolidation can occur through the elimination of the enemy, constitutionalism and efficiency. It may seem incredible, but in all these three areas racism has been the best friend of power for some years, with a particular peak in the last period.

[Racism exclusionary Constitutional Celante]

The exclusion of the enemy can be direct or indirect: the first is conducted through the murder, the second through intimidation. In both cases, racism is looming as a solution for the removal from the centers of power of those who could "undermine the foundations." Obviously a power, in order to consolidate, must abide by the Constitution. Unfortunately, the culture media based on the image of the debate can not simply reduce everything to the surface, removing the word from the facts, the idea of \u200b\u200baction and freedom trial by certain considerations. Then power will not do anything but appear constitutional. Aware of this will not be hard to imagine how simple it was right to overthrow the difference. It went from "can be different" to "to make it look different." The defense of cultural identity as a fundamental right of racial tolerance passed the praise of the difference. The attention is focused on the difference, rather than on the right to itself. The third point is more interesting. The third factor is the efficiency of consolidation. For it, which should be one of the key in the dynamics power, the same holds true of constitutionalism. Being efficient is out of fashion has long been the stuff of Roman and Greek political leaders! Today, the important thing is to look efficient and efficiency is lost when the power has to dress in new forms. The faults have to be concealed in the name of consolidation comes into play the hidden racism in the guise of patriotism does not exist and you risk disaster. The disaster is likely because there is a whole middle class, the basis of any democracy, afraid of being overwhelmed by the crisis (either directly or indirectly linked to the lack of power). In such a situation, it goes after the enemy, seeking a scapegoat. Anger torn, everyone has the finger pointing, but do not always know exactly where to point. The Italians, like Marc Lazar wrote in L'Espresso in September, they are unwilling to racism, fascism, neo-Nazism or historical revisionism that can justify; Italy wants to overcome their myopia and look to the future, but fear is a bad counselor . Fear becomes an instrument of power that would justify the means of apparent purpose.

[No Conclusion]

The question we should ask is: why the racism? Then there are those who assert that it can be considered an innate human, but it is not: American studies on the selection of coalizzanti Kurzhan, Cosmides and Tooby have disproved the innate nature. There must be something else then, something deeper. For this we should ask why in Berlin, close to the former Reichstag, there is a gigantic monument to honor the victims of the Shoah. Why people have a place in the heart of its capital, the sign of their eternal shame to put stone on the past and racism in Italy is taken from both legs under dress of patriotism for the interest of an elite?

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Materia Luminosa

[Evolution Concept of Light]
The nature of light is much discussed. The two theories in the past were more disputes the primacy of truth had been indisputable that wave and particle theory. The first was formulated in the early seventeenth century by English physicist Isaac Newton. The thesis set out the principles according to which light is nothing more than an aggregate of particles of different species (this was to explain the wide range of colors) at a constant rate projected by luminaries better not be specified. At the time there were those who considered it a mere restatement of the ancient Greek theory of atoms. Surely shoot some considerations, but this did not lead to discredit it. The second was formulated in the mid-seventeenth century by the Dutch physicist Christiaan Huygens. The scientist found that, like the sound, the light was a phenomenon due to the incessant vibration of the ether cosmico.Inizialmente the corpuscular theory gained greater consensus, not because of his infallibility, as to the fallibility of the litigant, whose wave mechanics had not yet been well explained. However, at the dawn of the nineteenth century, the principles theorized by the English physicist Thomas Young and the French physicist Augustin-Jean Fresnel, the wave theory surclasserà by far the particle. Although the claims made by the two physicists explain, both from a quantitative and qualitative terms, the totality of the phenomena light known at the time, still lacked the fundamentals of mechanics of the weaknesses are not negligible. The ether was still considered it as a thin and fluid, given the thesis about the mode of propagation of light, this would contradict the principles of interference (explained by observing the light of the stars) and undermined the foundations of the ricerche.Fu British physicist James Clerk Maxwell to introduce mid-nineteenth century, the hypothesis of the electromagnetic nature of light, replacing the previous mechanical thesis. After the death of Maxwell's theories were taken and proven by the German physicist Heinrich Rudolf Hertz, who was able to generate, as predicted by Maxwell, to the point Behaviorally the same as light, through the use of a generator of electromagnetic waves. The theory of Maxwell and Hertz's experiments were investigated, and further revolutionized by the research carried out by the Dutch physicist Pieter Zeeman on the effects of magnetism on radiation (Zeeman effect) and the Nobel Prize in physics connaizonale Hendrick Antoon Lorentz, whose theory Electronic field would explain how the electromagnetic phenomena depend solely on the behavior of electrons. The next quantum theory, initiated by the inconsistencies between the concept of contiguity in the nature of the electromagnetic wave with the issue of the black and the photoelectric effect, he thought the light as an aggregate of individual units, known as photons. The energy of these particles was quantified by the formula:

E = hn, where n = frequency of the radiation, h = Planck's constant.
was precisely because of the constant introduction of Karl Max Plank began to emerge that the first case of modern quantum physics. [+ Wave-corpuscular?] From this we may deduce that the meeting between particle and wave theory, as might intuitively seem, will never be plausible according to the strictly literal sense of the concept of particles and waves. A photon, also called "quantum of light" or "quantum of energy" is not in fact a real particle, but rather an indivisible amount of electromagnetic energy. You must also think of the waves, not as an actual wave motion, but simply as a conceptual tool for determining the "fall" of photons on a body.

[Clarification of the Concept of Wave]
To better understand the concept of a wave, we now consider a wave mechanics. The basic features of a wave are:

length (lambda) is the distance in m (with multiple sub) between a ridge and the other
wave amplitude (A): that is, the distance between the highest point of the crest and the axis of wave propagation
frequency (ni): that the number of waves per unit of time (usually a second). It is expressed in Hertz (Hz, with multiple sub)
propagation speed (c) obviously assumes different values \u200b\u200bdepending on the type of wave. Taking into account the wave of the "bundle" of photons we have c = 300,000 km / s.
We can now derive the expressions that determine the direct and inverse relationships between the parameters above:

lambda = c / ni
ni = c / lambda

[The Blind Man is]
We then say us that men are able to perceive only a fraction of the totality of existing radiation which make up the solar electromagnetic spectrum. This fraction is called the visible spectrum. This means that our senses can perceive only radiation with frequencies and wavelengths. To get more specifically those frequencies ranging from 7.5 to 10 Hz at the 14th of violet to 4.3 Hz for 10 to 14th of red. To speak in terms of wavelength that we consider a spectrum of violet goes from 400nm to 700nm of rosso.Al above the visible spectrum (ie at higher frequencies) are ultraviolet, X-rays and finally, with the higher frequency of all the gamma rays. Below the visible spectrum and instead we find the infrared, with gradually diminishing frequency, la moltitudine di microonde che già in parte conosciamo.

Condo Canada Water Damage Respon

Consumismo e Smarrimento

[Introduzione]
Il boom economico che caratterizzò l'Italia a partire dal secondo dopoguerra comportò un radicale cambiamento nella cultura e nello stile di vita dei cittadini. Districatosi da poco dalla dittatura fascista, distintasi per politiche economiche fortemente dirigiste e protezioniste, il paese si strofinò gli occhi di fronte al mondo del libero mercato, delineando così una nuova abitudine al consumo. Parallelamente si andò radicalizzando l’opposizione spesso conflittuale fra due differenti modelli economici: quello industriale del nord, sempre più avanzato ed aperto ai mercati esteri, volto quindi alla competizione e al progresso; ed il suo alter-ego meridionale, legato ad una vocazione agricola retroattiva e logorato inoltre da politiche fondamentalmente assistenzialiste.Vi fu tuttavia un ulteriore conseguenza, frutto dell'esasperazione del nuovo approccio al consumo, che non colpì solo "il bel paese", ma sotto maschere strategiche sempre più subdole ed avanzate, cominciò rapidamente a diffondersi in tutto il globo al di sopra di un certo grado di sviluppo, e a permearne le micro e macro-economie. Si sta parlando di quella malattia globalizzante che standardizza la vita quotidiana; di un ipnotica smania che, con canto ingannevole di sirena, attrae a se interessi, passioni, ed interi stili di vita. Si sta parlando del "feticismo della merce" teorizzato da Marx e allo stesso tempo di ciò che oggi con sarcastico disinteresse definiamo "bisogni imposti dalla vita odierna". Si sta parlando di consumismo.

[Falsi Bisogni]
Banchettiamo ormai con cibo che gonfia ma non sazia, che ci appesantisce senza nutrirci. La viziosa soddisfazione di bisogni sempre nuovi, che ci illudiamo esser necessari, fa si che la ricerca della felicità si trasformi nella ricerca di una verità scettica, un cammino senza fine di beni sempre nuovi che, come già Ricossa aveva intuito verso la fine degli anni '80, sconfigge il pericolo della sazietà. Non esiste più, in the true sense of the word, the concept of "free market", nor could we refer to the "invisible hand" of Adam Smith, we should speak rather of "market-led" and "a hand puppet! Because each value has been overthrown! Yeah, in this world the offer is no longer based on demand, and demand is no longer tied to the sincere needs of the individual. Similarly, the need is no longer dictated by the nature or subjective passion, but channeled into pre-packaged choices. When you begin to understand the cynicism with which our needs were covertly converted into shares of brand-marketing? When you wake up from this stupor, impotence festival according to which one could never run without the iPod, never make a good dinner without any pre-cooked food, or winning the heart of a woman without the fragrance of a particular scent? when you begin to really enjoy the sense of freedom to a race ' open air, rather than look after the song that echoes in our ears in the meantime? O smile of complacency which raises a good plate of pasta sauce made with the heart in front of the stove, rather than think for a mini-servings of microwave generation? Or finally, one might rightly ask, when people begin again to experience the thrill of being able to make a woman fall in love themselves for what they are and not for what they have, or what they want to prove to have? Of course, like all the phenomena of mass consumerism, we should also find a home that scours the needs of next-generation branches of teenagers. Not only as the first target of the bombardment of advertising, now considered by sociologists, pediatricians and journalists such as Terry Morocco, the only source of learning, but also as a backbone for future adult generation, traviata, Pratulon as asserted in the law of 10 / 09/2003, of the unattainable models and a relentless pursuit of pushing group.

[Love]
Now the question is: what is it that unites the penetration of value set by an advertisement, the need to pursue models that a group is implicitly self-imposed, the absence of parental opinion, and finally the pole position of the garments as spending priority? Well I feel I can say that the answer to this question is love. Obviously not the love of producers bound by the benefit of gain, but the paradoxical love for ourselves, which leads us unconsciously to require even the apparent consent of others. And 'in fact the cornerstone of our feelings that you play the marketing efforts of advertising, and certainly not a coincidence that the first rule set by the courses of Marketing and Communications is to hit the potential customer at the heart of its feelings, arousing a love that is not yet aware, making him feel loved and fascinated by something that is going to know. And it is the indissoluble bond with the consent of others that leads us to follow trends rather than some other, often forcing us to deny ourselves unconsciously, and invites us to have a life increasingly attentive to hedonism of the moment fleeting, the superfluous detail and certainly the most independent and dissoluble genitoriale.Ma opinion the most dramatic of all is that, again causing an apparent love for oneself, one becomes convinced that it never goes quite well and that tomorrow, however it would never be be rather than what might be in the following days.

[Conclusion]
In conclusion I sincerely hope, not false principles or ideologies beautiful, that one day we will rediscover a love more sincere to ourselves, and choke the false love that this Leviathan Unfortunately, we have delegated some time our freedom of choice.