The political man on loan to the Church; Boniface 8th

After the pontificate of Celestine 5^th a “pope”, and I have set le word pope between comma because he was everything except a pope, an ascetic man, and he was alone ascetic that lived in a cavern, when the conclave of Perugia, after 27 months, didn’t choose a pope, hence Celestine 5^th was a solution for to stall, and take a decision for the next candidate, Pacuvius March(b.Ch.220-130) said that:”Ubi bonum patria est”, this is: “Where is the good there is the homeland”; we can also think that after this conclave and paraphrasing Pacuvius: “Ubi the good there is the power”; and in fact ascertained the weakness of Celestine 5^th the after pope was Boniface 8^th, a political man that was also a pope; his nature merely political there is in the intuition, that he had for to read the interest of Philipp 4^th, king of France, for the richness of the Church, that in France was the tithe necessary to keep the churches and orders; and the Bull Clericis laicos in year 1296, was a political document that reveals the political head of Boniface, because through this Bull the pope forbidden to the lay power of imposition the tax without authorization of the pope, and as well as to Boniface also Dante Alighieri(1265-1321), a most famous Italian poetry, synthetized this will of Philipp 4^th through the words: “To bright to temple the avid sails”, regard the robber that Philip 4^th made of the treasure of Templar, but Dante has simply anticipated and followed both the larceny of Philipp 4^th toward the Templars, and followed thw Bull of Boniface 8^th, in text of prohibition is written: “On the prelates of the churches and on ecclesiastical persons, monastic and secular, they impose heavy burdens, tax them and declare levies upon them. They exact and extort from them the half, the tenth or twentieth or some other portion or quota of their revenues or of their goods; and they attempt in many ways to subject them to slavery and reduce them to their goods; and they attempt in many ways to subject them to slavery and reduce them to their sway. And with grief do we mention it, some prelates of the churches and ecclesiastical persons, fearing where they ought not to fear, seeking a transitory peace, dreading more to offend the temporal than the eternal majesty, without obtaining the authority or permission the Apostolic chair, do acquiesce, not so much rashly as improvidently, in the abuses of such persons. We, therefore, wishing to put a stop to such iniquitous acts, by the counsel of our brothers, of the apostolic authority, have decreed: that whatever prelates, or ecclesiastical persons, monastic or secular, of whatever grade, condition or standing, shall pay, or promise, or agree to pay as levies or talliages to laymen the tenth, twentieth or hundredth part of their own and their churches' revenues or goods - or any other quantity, portion or quota of those same revenues or goods, of their estimated or of their real value-under the name of an aid, loan, subvention, subsidy or gift, or under any other name, manner or clever pretense, without the authority of that same chair.”; this is the political man that has thought and understood that Philipp 4^th, needed very much of this money, and the refuse of transfer to Rome after the short pontificate of Benedict 11^th(1203-1204), from Clemens 5^th was wanted from Philipp 4^th before the money of the Church, finally, was of France. This essay wanted alone to affirm that the head of Boniface 8^th was merely political before religious.

Alessandro Lusana  

 

  

 The revenge of female sex: Boccaccio

Giovanni Boccaccio(1313-1375) certainly isn’t a frequent read out the specialist of Italian Medieval literature, he was a writer, poetry and commentator of Divine Comedy, but he has been also the author of De mulieribus claris, this is a biographical and literary biographies of women, and it is certainly very less important, but the time of this book, this is 1361-1362, when the sensibility toward the female gender was very short; we must also consider that Boccaccio has took alone example very famous of mythological tales, hence he wanted tells about the clear women, and imaginary, but other may have been lived, we must doubt about it because he has took from ancient Latin author as Pliny the Old, so called always, and I consider this life very important because is life of a painter woman; the painter during the Middle Age were considered very low, and if these were women more than short, but during Middle Age the women painters there aren’t; anyway Boccaccio has evidently took the wit of love, Medieval love that Dante Alighieri(1265-1321) has felt to Beatrice and he has exalted the female sex trough exponent that has had different rolls in the history, and the painting is a roll, above all because female painter: “Tamiri then she was a noble painter woman, although the ancient time has took away much importance, about hers name is also important, she was daughter of Micone painter…Micone minor, because in Athens two were Micone and painter both…she despised the female works, she was of so much intelligence, she followed the art of hers father. While the reign of Archelao, in Macedonia, she became much famous, and the Ephesians that worshipped Diane she has painted image of goddess, and for much time it lasted that it given very important example…”; but Boccaccio seems unlimited because beyond the painter female she has written the biography of a prostitute, Lena a Greek woman: “Lena although she wasn’t honest I want tell with reverence as the honest women, because as I have said I want not tell about the honest women, but about the famous, for every way they ere famous…”; it is a sign very important of the change of the wit, at least in Medieval morality; because the history, although summary, of a prostitute was a very revolution for the then; but we can understand that Boccaccio was attracted from the fame of this prostitute rather than the work, in fact he followed: “We not always refuse the memory of dishonest, actually since they are were of worth of a memory for the virtue, they must be celebrated with praise…”; it is the justification of this tale, because the morality was again strong, but the to tell is very important for us, because it given a other image of Middle Age, also because Boccaccio in his Decameron has given very much sexual meeting, enclosed the religious, inasmuch the wall of morality and respectability has been destroyed.

Alessandro Lusana        

 

 

    

 

 An egocentric revolutionary: Jean Paul Marat

This essay considers the character of a egocentric that has made also the revolutionary, Jean Paul Marat(1743-1793), French political man and dogged revolutionary in France, was a principal enemy of monarchy, but form his autobiography, that is already a character sign very evident of egocentrism, anyway he says: “For the fortune very low common, I have the vantage of to have an education signed from the father’s home, and of escape from the habit of childhood that worry and degrade the man, and avoid every waste of youngness, and I have had the fortune of arrived to the adult age without left my soul to the passion…The unique passion that has eat my soul was the love for the glory, but it is a fire that is again under the ash…”; it is the confession, very sincere of a egocentric, that the modern psychology, would identify as an egocentric that has found his satisfaction to be the fried of people , as he called his journal, and the people was a motive of satisfaction because it followed the words of Marat, also because he was a doctor and the respect and worship for the doctor then was very radical, hence the homage that the Paris people has bestowed to him certainly has very like to him, it is the motive valid for satisfaction of egocentrism, that he has, honestly, confessed in the lines above. But also his journal L’ami du people, this is the Friend of people, highlights a egocentric character, we must also consider that he was the unique journalist of this journal, hence is normal that he stressed his personality, but for me he this egocentrism has been dominant, anyway some step: “I fighting the enemies of the State, I will attack the cunning, the hypocrites and the treacherous…” these words seem the declaration of a chief of State that must fight against the cruel and very much enemies, but certainly Marat hasn’t one and other, anyway the auto celebration continues: “I know that I must preview from the wicked that I have solicited against me; but the intimidation hasn’t effects on my wit, I will sacrifice for the country and will shed one’s blood”; it is the sing of an hero, but he died in a bath, may he was very convict of his texts, but certainly he was leaded from his egocentrism. Other step of the auto biography is very laughable: “I have already the moral sense developed in age old of 8 years: in this age I can’t bear the see of wrecked treatments against other…”; to it lacks alone a miracle, the ascension or resurrection of Lazarus, we must consider that he has been the chief of Jacobins, therefore he has described him through the wit of his political rule. But the tell of his biography is very useless because regard the episodes very marginal and irrelevant, anyway it shows the character of Marat, that is a weak egocentric, without aspiration except to satisfy his egocentrism.

Alessandro Lusana    

    

 The religious soldier: Company of Saint Ignatius from Loyola

Ignatius of Loyola(1491-1556), a Catholic Saint, was an aristocratic and soldier that was harmed during the defense of Pamplona, Spain, and he decided of leave the army and dedicate his life to God, and he written also the Spiritual exercises, that has the same rigor of military service, in fact he has though and he has created his Company of Jesus, in the year 1535,  it is sufficient read the rules of this Company that has same rigor of other rules of religious orders, but here this rigor is the principal rule: “Each if he want enter to the Company, he must give the general confession to the priest that the Superior has given to him, and after he is going to receive the Sacrament, and through the same way he is going to confess…And every so the professed and assistant formed must be prepared to the general confession a time during the year…”; this rules seems very weak because one time during the year the confession is very short, certainly today it seems very low, but then it was the habit of Church, one time during the year, in Easter, is the time previewed, hence Saint Ignatius has took the common habit. But the rigor of military emerges immediately: “They must use the usual examination of the conscience; and if they aren’t priest, they must confess, and take the sacrament of the Communion, every eight days; and is one the confessor of every, ordinated from the Superior…”, but the wit of military continued also in the Exercises because Saint Ignatius says, regard the correction of defect: “In the morning, as soon as get up we must have the will avoid that sin that we want correct. Second time. After the lunch we must ask to God that we want, this is the grace of remember to us how much we have made that sin, and the grace of correct it. After we must make the first examination, and we must ask to our conscience about the point that we want correct, and we must analyze the hour after hour from our wake until the moment of the examination. On the line of the day so many point how are the times that we have failed in that sin. Third time. After the dinner we must make the second examination in same way, hour after hour from the first examination until the second, and on the same line we must sign the point of failed.” The wit of the military code is well present and these exercises are the other rule of Company, that not allow exception, in conformity to the military code: “It follow four addictions for to eliminate more easy that sin. The first addiction. Each time that we are going to fall in that sin or defect, the hand must be bring to the heart and worrying for our fall, this gest we can make also in face of other, without they see it. Second addiction. The first line and the second line indicate the first and the second examination, we must see if is a improve between the first and the second examination. Third addiction. We must confront the second day to the first, and we must see if there was an improve. Fourth addiction. We must analyze this week to the precedent and we must consider if there is an improve”; the military discipline is always present, hence we can consider that Saint Ignatius has been a soldier given to loan to the religion.

Alessandro Lusana    

 

 

 The American anarchical: Bakunin

The pragmatism of Michail Bakunin(1814-1876), the anarchical theorethical, give a compliment to the USA, during a his discourse he has said: “It is may evident, lords, that for the save, in Europe, the liberty and the peace, we must oppose to this monstrous and oppressive centralization of the military States, bureaucratic, despotic, constitutional monarchic or republican? We must oppose through the great and benefic principle of the federalism, principle whose the last events in USA, has given to us a demonstration of triumph. From now on must be clear for everybody that really want the emancipation of the Europe that, we holding the our nearness to the ideas of socialism and humanitarian enunciated from the French Revolution, we must repel its politic of State and adopt very strongly  the policy of liberty of USA”; certainly the vision of Bakunin was very ideal, although the model was certainly preferable to the centralism, but the information was certainly very distant from the reality, anyway Bakunin has took a model that during the years 60s and 70s of the century 19^th was very didactic, but we must also consider that this book is a together of essays di Bakunin about the anarchical idea, and he has made a confront to the Europe, and in fact his preference for the USA is specified, because he has said: “…we holding the our nearness to the ideas of socialism…”, he has took that is necessary to the theoretical and anarchical country, and the preference for the federalism is the politic model more near to the anarchical idea for the time of Bakunin; because we must see this indication of federalism, as the hypothesis that in the time of Bakunin was the more revolutionary, in confront to the political models that the Europe followed, because he has specified that he was always socialist, but in this essay the enemy is the State, hence the country that hasn’t the modest presence of the State then was the USA. In fact in discourse successive he has considered and has mentioned the Switzerland: “The same Switzerland, that has this model today, has adhered without restriction…”; this discourse as also the precedent is pronounced in a country that was federalist from centuries; but he has anticipated some name because he wanted that the name of a journal was The States United of Europe, this name and model is very much mentioned during the past years from political scientists in Europe; but from this idea emerges also the superficiality of Bakunin because the State, although in a theoretical federalist continent, as the Europe, the States have always their nature, that can be also monarchic, as the England, or republican as the France, but the State is always present. Other consideration of a drunk, is the following: “For the triumph of the liberty, the justice and the peace among the international rapport of Europe, for avoid the civil war among the different peoples the tool is unique: build the United States of Europe”; this idea is absolutely utopian and logically and linguistically erred, because the civil war is born alone in the same people in one country, but he has, honor for the merit, he has anticipated the actual Europe, that lives from 80 years in peace; at last he has guessed.

Alessandro Lusana 

        

          

 

 

 

 

 

 

 The skeptical method: Sextus Empiricus and Socrates

The explication of the skeptical doctrine is masterfully explained from Sextus Empiricus(a.Ch. 180-230), that in the Pyrrhonian sketches has explained the method of skeptical philosophy, he says that: “The skeptical philosophy carry out the its valor for the contraposition the phenomena and the intellective perceptions in every manner, hence for the force of the facts and of the opposing reason, we arrive to the suspension of judge…”; this is doctrine of Sextus Empiricus, that is the doctrine may exact of the skeptical, and I have used the word may because now I feel me skeptical, this is I want think that the doctrine of skeptical is so, but the explication has came from a source alone, therefore we can doubt that it is the skeptical doctrine, and following the text of Sextus we can also say that: “We say “valor”, without add to this word nothing meaning. To the word “phenomena” we can say the meaning date of the sense, and we oppose to them the perceptions of the dates of sense, and we oppose to them the perceptions of the intellect. The adjunct “for the every manner” can be refer it to the explication of its valor…For the words “oppose reasons”, we not think, absolutely, the affirmation or negation, but alone the opposite reasons that fight between them. Through the words “equal force”, we think parity in confront to the credibility and to not credibility, so that nothing of these reasons is preferred to other”; the ambivalence of this skeptical text is evident, and Sextus Empiricus explained it clearly; but we can also consider, and here we must, not can but must, use the skeptical doctrine, because the analysis of the words that Sextus has made in this chapter is very important for to hypothesize an Socratic origin of this analysis; because Socrates has considered the meaning of the words that his interlocutors has used, certainly for the education of his interlocutors, this is demonstrate the valor of logic, that for him was a dogma, although he never has expressed this theory, but Sextus Empiricus has made the same thing, he here explains the meaning of the words that he has used and he gives a meaning, for the explication of the skeptical doctrine, and in fact following the read other chapter says: “If the skeptical philosopher has a sect. Similarly we behavior to answer to the question if the skepticism has a sect. In fact if through word the sect we must think an inclination to much dogma…and through dogma we think the assent to obscure thing, we must affirm that a skeptic hasn’t a sect.”; the analysis of the words continues and other two nearness to Socrates are two: the first not dogmatic truth, that in fact Socrates has never used, and the second is the logic and constancy to follow their method, that in fact has brought to the death Socrates;but other motive for the nearness to Socrates is literally the absence of a school, that Socrates didn’t has had; and this motive is equally important for the consideration of this nearness; anyway these are the conjunctions points between Socrates and skeptical philosophers; the logic is dominant because also the skeptical philosopher were doubtful for the theories, and in fact, as Socrates, they took the doubt for the principal motive of inquiry, and also so they has had always suspicion of judge; Socrates exposed the doubts through the logic words, and the skeptical philosophers through the suspicion of judge; two methods but the same result.

Alessandro Lusana  

  

 

        

 The evolution of skepticism: Fichte

Johann Gottlieb Fichte(1762-1814) is the author of the Doctrine of the science, that has took certainly from the skepticism, precisely from the Pirronian sketches of Sextus Empiricus, that explained the method of skepticism, and in the first chapter of this book he has written: “The skepticism explains the his valor for to contrast the phenomena and the intellectuals perceptions to every manner, hence, for the equal force of the reality and of the contrast reasons, we come foremost to suspension of the judge…The contrasting reasons we not interpret the contrast reasons, we not think absolutely, the affirmation or negation, but alone the reasons that are fighting one other. Through the equal force, we think the equality regard the credibility and to not credibility, so that nothing has preferred than other. Suspension of the judge is a behavior of the head, and for this we not refuse and accept it”; these considerations that we have read from Sextus Empiricus, and that explain the doctrine of the skepticism, are also necessary for to consider the Fichte’s dialectic, that apparently has nothing tide, but we must consider attentively the Doctrine the science of Fichte, where he explained his theory of his the dialectic, that after is going to be the same of Georg Wilhelm Friedrich Hegel(1770-1831), but for Fichte the evolution from the skepticism is evident, why? Simple because for Fichte are two the principles, I and not I, that are the direct translation of two principles of Fichte, this is the I and not I, that are contrasting between them, as the contrasting are the theory on Sextus Empiricus suspends the judge, instead Fichte, this is the evolution, theorized the fusion, that is different certainly as every evolution, that modify the shape and theory…The fundamental principle of the skepticism is, above all, this: to every reason is opposite a of same valor. Through it we not set some dogma.”; the evolution of Fichte occurred, above all because the times are changed, also for the certain of the his dialectic, that is explain form him as the certain thing, and also it is an evolution, because Sextus Empiricus regard the skeptical philosopher says: “We can say that the skeptic not dogmatize, not for the sense that somebody has took this word, because for them to assert to something…So for example, if he (the skeptical philosopher) feeling the warm or cold, he not would says: I think not feeling the warm or cold; but we can think that he not dogmatize, for the sense that other give to word, this is dogma, this is to assent for something that are obscure and that are object of search. But neither dogmatize for to say regard the obscure things, the skeptical expressions not at all anymore or I not establish something. Who dogmatize set as true and real the his judge, instead the skepticism set these expressions not as true and real absolutely…”; it is the judge regard the truth that Sextus has heard for his times, and Fichte instead has dogmatize his theory, but I repeat, the time were different, and the philosophical affirmations, during the 19^th century, have to be sustained because the skepticism would has been very harmful for a philosophical theory; anyway Fichte has took from the skepticism something and after he has changed in conformity for his time.

Alessandro Lusana