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Si scrive Mussolini ma si legge...

anarchist magazine online

You would think that of Benito Mussolini, by now, has already been said and written it all. Yet, given the importance, negative as you want but undeniable, that the character had in our history, the field degli studi non manca di offrire nuovi elementi di conoscenza su aspetti scarsamente indagati, quali, ad esempio, tratti del carattere e della personalità o particolari biografici apparentemente secondari e che hanno invece condizionato molte delle scelte del futuro dittatore. Altrettanto si può dire a proposito degli studi sull’ambiente in cui è avvenuta la prima formazione politica di Mussolini, un ambiente particolare quanto a caratteristiche sociali, vista l’importanza che vi avevano l’appartenenza e l’impegno politico, e dal quale il nostro ha ricavato una sorta di imprinting che lo accompagnerà fino alla fine.
Questo lavoro di scavo in terreni altrimenti poco indagati, è il merito maggiore dell’interessante libro di Paolo Cortesi ( Quando Mussolini non era fascista. Dal socialismo rivoluzionario alla svolta autoritaria: storia della formazione politica di un dittatore , Roma, Newton Compton, 2008), nel quale l’autore, profondo e appassionato conoscitore della sua terra, la Romagna, ricostruisce, con prosa scorrevole e convincente, gli anni della cosiddetta “formazione politica di un dittatore”, evidenziando la profonda influenza che la “romagnolità” ebbe sia sulle iniziali scelte politiche del “duce del fascismo” sia, in un secondo momento, sulla sua involuzione autoritaria e dittatoriale.
Il libro parte, infatti, dalla ricostruzione dell’ambiente Predappio family when his father Alexander, though sincerely attached to his wife Rose, a deeply religious woman, gives to his son, as a good socialist, subversive and fiercely anti-clerical education. And in fact, Benito Amilcare Arnaldo (as recorded to the registry, you know, in honor of the Mexican revolutionary Benito Juarez, Amilcare Cipriani and Arnold of Brescia, heretic) juice with the wine in the evenings in the pub paid plenty of heated discussions with the knife on the table, the ideas of the old blacksmith internationalist. That even if it is passed to the legalistic Socialism does not fail to be noticed, as my colleagues will remember a time, passion and militancy.

È un ambiente sanguigno e privo di sfumature quello in cui cresce Mussolini, come sanguigno e privo di sfumature sarà tutto il suo percorso politico, sempre improntato, al di là della contraddittorietà dei comportamenti, alla gratificazione del proprio ipertrofico e incoercibile ego. Estremista spigoloso quando guidava le schiere massimaliste del socialismo, estremista ispirato quando passò all’interventismo (anche se qui il suo estremismo era alimentato dall’oro largamente elargitogli dai francesi per convincerlo a “tradire”), estremista brutale come duce dei fascisti, quando non volle mitigare la violenza assassina delle squadracce, estremista paranoico when Italy threw in a long series of tragic war enterprises, unconsciously dealt with typical pomposity of the "fake". Who, in essence, tells huge bales (in this case on ridiculous military training and the alleged warlike spirit of the Italians) with the claim not simply to be believed, but also to be admired. In short, a man constantly over the top, unable to adopt attitudes that are not determined by the need to please and delight. I do not think is a stretch to call to mind another character today as intrusive, fake and decided to please everyone and at all costs. Clearly, the history of Italy can not do without it, periodically, rely on skilled and unscrupulous hucksters but false and misleading as the miracles of Our Lady of Lourdes.
Well, perhaps the most interesting aspect of the work of Cortez lies in having shown how the pomposity Mussolini was not a consequence of the political dynamics or necessitated by forcing some kind of higher interests of the country, but rather a trait due to the formation and upbringing in Romagna. A pomposity inevitable for a character that, as poignantly wrote Torquato Nanni, childhood friend and first biographer, could not be "part of man, man's hand violently:" Mussolini neutral would be like saying the sun at midnight. Never neutral, absolutely. " And it shows his whole biography, not only the best known, ranging from 1915 to 1945, but the previous one, when Mussolini is not on the wrong side, but from the workers and the humble, the "oppressed populace," as it was then. That painstakingly reconstructed by Cortesi and foreshadows, in its initial expectations, the following aspects of the personality of Mussolini: culture of excess, a culture of a mixture applicant in Romagna, where the passions, especially political ones, had to express how "passions "In this case powered by a radical socialism not yet polluted by reformist tendencies and government. The hagiography
Mussolini, as well as damnatio memoriae that followed, they never should have been addressed as these traits, considering that they were not the first path of ennobling the human and political "leader", the second because a careful reading material almost only to economic causes of social dynamics could not linger to also carefully consider the psychological and emotional aspects which are determined by historical events. With the exception of the innovative Berneri studies on the psychology of Mussolini, the gaps are still many historical studies.
Cortesi's book is thus to provide a tool for knowledge to better understand how it was possible that a character so negative, even though is undoubtedly brilliant, could have enjoyed so much credit. And how can that still one that should be handled by sleazy barker, when you put politics in throwing away any moral scruples, is able to have a plebiscite and then so so dangerous. To ask about the past, as always, need to understand the present. And this in mind, cluttered with people roaring and screaming, really needs to be investigated more carefully and critically. Cortesi's book, while looking at a seemingly distant past, investigates the present too. And this is certainly not little.

Massimo Ortalli

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L’anarcofemminismo di Emma Goldman di Bruna Bianchi

From anarchic online journal

It was one of the busiest women in the anarchist claim and put into practice rights of the other half of the sky. Now
editions BFS will publish yet another collection of essays, entitled "Feminism and anarchy." We publish excerpts from the introduction.

Il mito di Emma Goldman

Negli ultimi decenni sono stati dedicati ad Emma Goldman numerosi scritti; si tratta per lo più di studi di carattere biografico, pervasi da un’ammirazione profonda per il suo attivismo appassionato, il suo temperamento indomabile, l’audacia delle sue campagne sul controllo delle nascite e il libero amore, il rigore della sua lotta contro la coscrizione e la guerra, il prezzo altissimo pagato per le sue idee. In una tale impostazione la maggior parte degli autori ha seguito il sentiero tracciato da Emma Goldman stessa nell’autobiografia, Vivendo la mia vita , l’avventura eroica di una donna, Jewish immigrant, anarchist who was able to join in their lives to their ideals. (...)
early thirties Emma Goldman had become a mythical figure, an icon, a symbol of pride anarchist. Rarely studies have questioned, however, a myth that has long obscured the complexity and the thought of radical Emma Goldman. The fiery activist and rebel have overshadowed the thinker. Lacks a true intellectual creativity, so often excluded from general studies on anarchism that those on feminism, it has been described as a popularizer of the theories of others, especially of Bakunin and Kropotkin. "She was absolutely not a thinker politica e sociale di rilievo». Questo giudizio, espresso nel 1961 da Richard Drinnon in “Rebel in Paradise”, è stato costantemente ripreso negli anni successivi. Perpetuando una concezione consolidata nella storia del pensiero politico che contrappone vita emozionale e pensiero, la maggior parte degli studiosi ha sminuito il contributo dell’anarchica russa sul piano teorico. Non stupisce quindi che siano state soprattutto le studiose femministe, nella convinzione che l’esperienza esistenziale arricchisca e illumini il pensiero, a considerare la filosofia politica e sociale di Emma Goldman degna di attenzione.
Le ricerche recenti hanno messo in rilievo la ricchezza della sua formazione culturale e teorica che, oltre agli anarchici European individualism of Nietzsche and Stirner, Ibsen, the authors drew on the American radical tradition of resistance to authority. Blending his thought with that of Ralph Waldo Emerson, Walt Whitman, Henry David Thoreau, Emma Goldman helped to dispel the myth that anarchism considered a European product, a doctrine alien to the United States, introduced by immigrants. From the American tradition of individualism, by the ideal of freedom of human beings both as individuals and as citizens, Emma Goldman took new impetus for his own conception of anarchism.

Individual e società

Solo l’anarchismo enfatizza l’importanza dell’individuo, le sue possibilità e bisogni in una società libera. L’anarchismo insiste sul fatto che il centro di gravità nella società è l’individuo, che egli debba pensare da sé, agire in libertà e vivere pienamente la propria vita.
Così scriveva Emma Goldman in un articolo del 1934 in cui faceva un bilancio della sua vita. L’anarchismo, il «meraviglioso ideale», «il grande fermento del pensiero», era la filosofia della piena espressione individuale e della «fusione armoniosa» di individuo e società (…)
La visione di Emma Goldman's "beautiful ideal" is a vision open to the possibility. The commitment of his whole life was to promote conditions for the development and expression of an inner life and creative in all aspects of life by counteracting the attempts of society to control individuals through coercive and destructive moral codes of personal ties and social distortions imposed natural impulses. The themes to which he turned his political struggle and to whom he dedicated his writings: freedom of speech, female independence, sexual freedom, birth control, workers' rights, education for freedom and critical thinking, in his opinion were closely related , inseparable aspects of one process that would lead to the development of strong individuality and independent, able to create new and freer forms of expression.

Personal Liberation and Social Change

The way to live their lives according to the ideals of freedom, from the most intimate relations with others, to Emma Goldman was an end in itself and a crucial aspect of social change (...) Of the twelve essays
chosen as an illustration of his thought, the result of "the effort of the mind and soul," five were dedicated to women's issues: the issue of suffrage, the prostituzione, del matrimonio, della sessualità e dell’amore.
Le sue convinzioni radicali su questi argomenti apparvero ai contemporanei ben più pericolose delle idee che giustificavano la violenza rivoluzionaria e neppure nel movimento anarchico esse erano pienamente accolte, bensì considerate questioni di secondaria importanza, se non di vere e proprie deviazioni. È nota la conversazione di Emma Goldman con Kropotkin durante la quale l’anarchico russo le chiese se «valesse la pena perdere tanto tempo a discutere di sesso» e la sua raccomandazione rivolta alle anarchiche americane affinché dessero la priorità nella loro azione politica alla liberazione dei lavoratori (…)
A differenza della maggior parte delle suffragiste, Emma Goldman era convinta che l’indipendenza femminile non si sarebbe realizzata in seguito a miglioramenti economici o a concessioni dall’alto, ma avrebbe preso le mosse da una rigenerazione interiore, da una trasformazione del modo di pensare.
Una tale impostazione rivela la consapevolezza della natura complessa del dominio, una costrizione che si esercita in ogni aspetto della vita: sui bisogni materiali, sui corpi, sulla mente e sulla condotta. Il dominio è anche un modo di porsi di fronte all’esperienza sociale e personale che soffoca la vita, distorce la personalità degli individui, conduce alla omologazione delle idee e alla passività.
Opporsi al dominio in tutte le sue forme implicava a process of liberation from external constraints and internal, required that to break the cycle of dependence - economic, psychological and emotional - so they could demonstrate and express their own wishes and inclinations. In this process, issues of sexuality and reproduction are vital, particularly for women, oppressed by the patriarchal family and the moral puritan.

The critique of the suffrage

Emma Goldman's belief about the relationship between personal liberation and social change placed in the open violation of the suffragist movement. Women should have free themselves from their "inner tyrants' and not expect the emancipation from participation in parliamentary politics," corrupter of the personality and beliefs. " Such a radical antisuffragismo was not unanimous, even among feminists, anarchists, some of whom saw in the voting for the right of women to expression and therefore a step towards the affirmation of their dignity.

According to Emma Goldman was in first way of life la propria vita da parte delle sostenitrici del suffragio a dimostrare che la via da loro indicata era sbagliata. Il rifiuto delle convenzioni sociali, infatti, aveva condotto molte di loro ad escludere dalla propria vita le relazioni di intimità con gli uomini. Un messaggio di rinuncia, una scelta di impoverimento della propria vita affettiva da cui non poteva scaturire alcuna emancipazione (…)
Un altro motivo di contrasto con le suffragiste era legato al tema della differenza di genere. «La mia divergenza con le femministe [...] sta nel fatto che la maggior parte di loro vede la propria schiavitù come qualcosa di distinto dal resto del genere umano». Malgrado tutte le teorie politiche ed economiche che si occupano delle differenze Fundamental among the various groups of the human species, despite differences of class and race, despite all the artificial lines of demarcation between human rights and those of the woman, for my part I am convinced that there is a point where these differentiations may meet and reunite in a perfect blend (The tragedy of women's emancipation).
One of the main arguments advanced by the suffragists in favor of the women's vote was based on the conviction of their moral superiority. If women had been able to express themselves through the ballot box - they say - if they could pass on feminine values \u200b\u200bin society for the care and protection of life, would have contributed to free life in society from the evils that afflict it.
the contrary - according to Emma Goldman - men and women did not represent antagonistic worlds, the duality of the sexes was an absurd notion, a mean separation. Women were not better than men and would not succeed where the men had failed. The disappointing results of women's suffrage in the social sphere and politics in countries where women had won the right to vote, were to prove it.

Women and men

The rejection of the premises of the movement for suffrage led Emma Goldman not to compete with reflection on the contemporary feminist gender difference. Although the overall movement for suffrage was a movement of middle-class women, conservative and puritanical, it lacked a current feminist who based his analysis on the gender gap and moved to a radical critique of industrial society, militarism, the sexual exploitation of women, domestic violence.
The emphasis on the necessity of the encounter between men and women, on common humanity, on the artificial divisions and aversion to any form of Puritanism can explain such an understatement that led to Emma Goldman to limit his own arguments. In fact, when it refers to women's experiences, not defines and analyzes them. 'Femininity', 'maternal instinct', 'feminine soul', 'deep emotions of a real woman, in love and mother "are expressions that could appear conservative because they were not accompanied by a reflection on the specificity of women, which could not be circumvented simply .
Likewise, his penetrating criticism of the current concept of emancipation, and outer surface, an emancipation that ended with a claim equal empty and uncritical, as "the privilege of becoming a judge, jailer, Executioner," or to "become an automaton from employment ', stop at the lack of definition of the different process of liberation in man and in women (...) So
Emma Goldman was far from the thinking of middle-class suffragists, as she felt close to the experience of women of the working classes. The essays reveal the theme of prostitution. In these writings
his analysis is acute, penetrating, radical, provocative. It treats prostitution to marital relationships, identify its root causes not only economic factors but also ignorance and inferiority in which the girls were required, prejudice against them. The girls are defined as "victims of morality", that is hypocritical bigot who considered prostitution a need or a vice women.
Again, his critics will stop in front of the gender gap. After stating that prostitution "sucks the life blood of both men and women," his attention is fixed on one who is a prostitute and also analyzes the distortion of sex drive, arousal caused by the particular work in the crowded dormitories factories and to frequenting places of entertainment at low cost. Distortion of sex drive in men, a theme that other feminists of her time would be addressed, Emma Goldman makes no reference.
Rejecting simplistic contrasts between men and women, the desire to lambast the puritanical hypocrisy, conducono Emma Goldman ad eludere alcune tematiche cruciali dei rapporti tra i generi. Per queste ragioni il suo appello alla liberazione femminile appare talvolta volontaristico, quasi incurante degli ostacoli che le donne avrebbero dovuto affrontare per conquistare la dignità necessaria a rivendicare la propria indipendenza e tradisce una certa insofferenza per coloro che non seguivano il suo esempio.

Una pioniera e un modello

Attraverso i suoi scritti, le sue conferenze e l’autobiografia Emma Goldman voleva portare un messaggio e offrire un modello, dimostrare che la vita delle donne poteva essere libera ed emotionally satisfying. The text of a conference in 1911 to Mary Wollstonecraft, to his desire to experience marital relations revolutionary rebellion against the authoritarian constraints, the temperament, is particularly illuminating picture of himself that Emma Goldman and the spirit with which he approached women's issues. Emma Goldman was one of the few feminists to refer to Mary Wollstonecraft, whose work soon fell silent as a result of his life "scandalous" and its conformity to the challenges that are harmful to the cause emancipationist. Emma Goldman on Mary Wollstonecraft was reflected, he saw in it a tragic figure, a pioneer of the modern concept di femminilità la cui vita e il cui pensiero la collocavano al di là della capacità di comprensione dei contemporanei (…)
Come Mary Wollstonecraft, Emma Goldman in diverse fasi della vita fu travolta dalla passione per un uomo, una passione che sentiva come un limite alla sua libertà e che la sua ragione rifiutava. La tensione tra libertà e reciprocità, tra il desiderio di completa indipendenza e quello della sicurezza di un legame, tra le sue convinzioni sul libero amore e l’incapacità di liberarsi dalla gelosia, fu un vissuto lacerante. Lo rivelano l’autobiografia e soprattutto le lettere inedite. Così scriveva a Ben Reitman nel 1909: Non ho il diritto di portare un messaggio agli altri quando there is no message in my soul. I have no right to speak of freedom because I became an abject slave in love . Reflections
most radical anti-monogamy and jealousy, such as those contained in the conference Jealousy, its causes and possible treatment, were processed in the most turbulent periods of his love relationships, when he was conducting an internal struggle to overcome those feelings that criticized publicly. The exhortations to live a free life that appealed to his uditrici, his appeals to the will, were the same as that addressed in order hurting herself.
In 1931, he wrote to Alexander Berkman: "In the struggle that tore me every time I had to choose between my love for a man and my ideas, invariably my ideas and my passion have not decided on my way. " The fact is that we have no choice, he wrote, again with Alexander Berkman in 1925, "the impulse toward freedom, which leads the struggle for a higher ideal, is so great and compelling that we can not resist." The ideal of a future anarcofemminista, a time when everyone would be free in love and work, can make themselves fully human and creative individuals capable of producing real social wealth (...) Such was the
" beautiful ideal "to which he devoted his life and that makes it intolerant of any meanness, every political perspective restricted, which animated his scathing criticism and led to his intransigence.
Emma Goldman has left us a heritage complex, through his life and his theoretical work has contributed to a feminist dimension to anarchism and libertarian dimension to feminism. His conviction of the interdependence between social change and collective interior and what individuals deserve to be taken, valued at its full value, enriched by the experience of our lives.

Bruna Bianchi

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VEGETATIVE LIFE AND LIFE: WHEN TO START? The

Nicolas Jouve, Professor of Genetics at the University of Alcala de Henares, where he also directs the Department of Cell Biology and Genetics, and the first signatory to a manifesto signed by 2,300 scientists opposed to abortion, at the end of an interview he says: "Science is neutral in the face of abortion, which is a social phenomenon. But not before the beginning of life. My colleagues do not tell us when, according to them a new life begins. "

THE APPLICATION IS 'PUT IN WRONG WAY IN RELATION TO THE ISSUE OF ABORTION BECAUSE' IT IS CONTRARY TO DETERMINE THE RIGHTS OF THE UNBORN HAVE prevalence of their mothers. In this respect it is essential VEGETATIVE determine when life begins and when life begins animals (human type), or it becomes a person.

The life of a human person begins when, having become the fetus, the brain is able to communicate with other human brains, whether or unconscious. After the first notice, its DNA, unchanged from conception, started editing VISA you change your brain synapses and begin to make experience interacts AND STORAGE EVEN with the environment.

animal life (including that of human type) differs from the PLANT IN RELATION TO THE LEARNING EXPERIENCE (the plants do not learn from each experience the same way as animals).

LIFE AND ANIMALS AND 'CHANGE INCESSANT synapses in brain and DNA (AND NOT CHANGED' DNA which remains even in an organism waiting for a transplant).

Here we are in the field of neuroscience: Eric Kandel took his Nobel in 2000 for having demonstrated, studies on the sea slug Aplysia and mice, that every new experience in learning made by a person or animal (or human) with a brain with neurons and synapses, is a CHANGE The neural network and synaptic (with new synapses or even simple thickening of some of the existing synapses). These changes in synaptic functions for transcription of DNA, there is also a change in the DNA, most of which are also passed on to descendants (see: http://www.psicoanalisi.it/psicoanalisi/neuroscienze/articoli/neuro4.htm) .

Obviously, there are areas of DNA that affect the variability of Mofidi the shape and functions; other changes, however, affect the very human aspect (character, phobias, intuition, complexes, archetypes, etc.).. CHANGE FOR THIS incessantly DNA (say, mental) is equivalent to EXPERIENCE AND LIVING LIFE IS COMPARABLE TO A SPIRITUAL LIFE (and here we go into a branch of Psychosomatic: see www.nuoveteorie-calos.it).

Change the DNA for other factors, not due to mental experience, is to live a vegetative life to think of plants (as happens when you enter into an irreversible coma vegetative case of Eluana). Mr. Richard

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NeWs the Movement!

First of all, remember that April 25 is the feast of the liberation of Italy from Nazi-Fascism, and that there will be a parade and initiative afternoon!

---- 1:

"Sanzione dal basso a Benetton e Impregilo!
INIZIATIVA DEL 10 APRILE 2009 A CUI ALCUNI DEL COLLETTIVO HANNO PARTECIPATO:
All' ora di pranzo diverse decine di studenti delle scuole e giovani precari hanno dato vita ad un’azione di sanzione dal basso alla Benetton di Via Cola di Rienzo.
Abbiamo bloccato l’ingresso dell’esercizio commerciale con uno striscione con su scritto “Benetton e Impregilo vergogna!”, volantinato dentro il negozio e ai passanti, accesi diversi fumogeni.
La Benetton è infatti uno dei maggiori azionisti di Impregilo, l’azienda che ha costruito l’ospedale crollato all’Aquila e responsabile di progetti che violentano e devastano territori e popolazioni in Italia (vedi la TAV e l’emergenza rifiuti a Napoli) e all’estero (con progetti in Colombia, Turchia, Sud Africa).
Mentre si svolgevano i funerali di stato con il cordoglio ipocrita delle Istituzioni, con questa azione abbiamo voluto denunciare i responsabili di speculazioni e malgoverno del territorio che hanno portato all’aumento delle vittime del terremoto in Abruzzo.
Nelle prossime settimane continueremo a portare la nostra solidarietà dal basso alla popolazione colpita e a dare vita ad una campagna di denuncia delle responsabilità di quello che è successo, monitoreremo l’opera di ricostruzione e di aiuto alle popolazioni colpite e vigileremo sull’opera del governo e sulle operazioni di speculatori e avvoltoi.

Students and Youth precarious solidarity "
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2:

BIG PARADE OF April 4
At the April 4 march in the streets were 2.7 million workers and students (200 000 seconds ... that Berlusconi has also said that it was an outing to the left ... O_o) asking for a contract that guarantees workers' rights, the repeal of the processions on the protocol, and to express our total opposition Berlusconi's fascist policies, primarily those on the school.

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UNCONSCIOUS, THE UNKNOWN.

the human unconscious that takes its name because it can not be directly known by human consciousness. However, we are certain of his existence, like how we are certain of the existence of dark matter because they note its effects (gravitational). Today, therefore, more we see the effects on our unconscious human emotions, feelings, choices, but not all. We live, often, the experience of dreams, in which we are actors and spectators, but Director and Screenwriter, and for millennia we have misrepresented our unconscious world with a pseudo-transcendental metaphysical or spiritual world.
For Antonio Damasio, one of the greatest living neuroscientists, Descartes' Error was to not understand that nature has built the apparatus of rationality not only above that of biological regulation, but also from it and within itself.
Decision-making (eg to make a choice between two or more alternatives), second Damasio, è spesso ben lontano da quello di un'analisi che consideri minuziosamente i pro e i contro di ciascuna scelta. Il più delle volte, in special modo quando abbiamo a che fare con problemi complessi, dai molteplici risvolti personali e sociali, siamo portato ad utilizzare una strategia diversa che fa riferimento agli esiti di passate esperienze, nelle quali riconosciamo una qualche analogia con la situazione presente. Dette esperienze hanno lasciato delle tracce, non necessariamente coscienti, che richiamano in noi emozioni e sentimenti, con connotazioni negative o positive.
ANALOGAMENTE l’errore di filosofi e teologi del passato è stato quello di NON CAPIRE che l’uomo differiva dagli altri animali non solo per la sua COSCIENZA and RATIONALITY ', but have developed a range of functions than unconscious, which affect his conscience and his decision making.
And, above all, had not understood that the interconnection between the human unconscious, common to all those individuals who are organizing in communities (eg social insects, colonies of bacteria, lymphocytes, flocks of birds and schools of fish) generated functions that were unthinkable a few years ago (enough to reflect on the extraordinary development of bees, ants and termites, without there being a designer or project manager).
All this, however, was not born in an instant, but was the result of a slow evolution, which continues even today At every moment of our lives. The unconscious uses
MEANS, the result of ancient evolutionary experience, even better to influence our consciousness and direct our choices, such as emotions, feelings, love in various forms, intuition and faith, AIM FOR A SOCIAL DEVELOPMENT Selfless.
The good and evil are not, therefore, only moral concepts, but already structured in our subconscious for SEEK TO END SOCIAL ONE COMMUNITY '.
Our subconscious tells us that if something is selfish or altruistic, unless your mind has not been catechized from religions, more or less fundamentalist (which deconstruct our networks synaptic).

human person becomes to us by evolution, as before you became a man of the Neanderthal people. Become a person means, too, seems to enter the NETWORK OF UNCONSCIOUS HUMANITY ', a kind of biological Internet that you can connect all the human unconscious.
This, of course, is possible when the fetus is formed synapses are sufficient for such interconnection and exchange of information, and never in their infancy. Already
St. Augustine and St. Thomas Aquinas, rather than studying the biology of the time, had realized that the embryos into their unconscious COULD NOT HAVE a rational soul, so much so that St. Thomas thought that they could not go to heaven, if died prematurely.
I nostri inconsci ci dicono già se possiamo comunicare con loro; e questo spiega perchè il NOSTRO INTUITO ci dice che hanno meno diritti della SALUTE PSICOFISICA DELLA MADRE, come riconosciuto dal 90% degli stati laici e civili dell'emisfero Nord della terra (stesso risultato che si otterebbe in Italia con un referendum che raggiungesse il quorum, anche se è un paese oltremodo catechizzato).
Lo stesso nostro INTUITO ci dice che una persona in stato vegetativo irreversibile, in cui mancano le funzioni inconsce superiori, non ha più vita come persona umana, ed è ormai un corpo che vegeta.

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TOMORROW THE PARADE! 9 TO SAN FILIPPO

There was no time to post a first post for the parade tomorrow. .
tip anyway alle 9 al san filippo!!
considerando che l'appuntamento ufficiale è per le 8,30 a repubblica, dobbiamo essere super-puntuali!
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di seguito il volantino che ormai tutti conoscono...

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prophets, shamans, seers, psychics, mediums: Who are they really?

Per rispondere a questa domanda, è preferibile porla ad uno di loro; ma non basta.

He should have, also, sufficient knowledge of philosophy, theology, biology, neuroscience, Psychosomatics, psychoanalysis, analytical psychology, PHYSICS, QUANTUM MECHANICS, Esoteric Science, and also good capacity of analysis and synthesis of perceptions and sensations it receives, day by day .

Such a person shall not meet, of course, every day!

E ', however, quite likely, for my particular conformations of the neuronal network and synaptic, I am one of them.