Moved To Connecticut Drivers License Arthur Schopenhauer.

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SCHOPENHAUER: A FOLOSOFÍA OF THE TRAGEDY. Alexis
Philolenko.
http://books.google.es/books?id=I23mn7RfreEC&dq=schopenhauer&printsec=frontcover&source=bl&ots=M1xzWNs57U&sig=peR0m5mZ3qVSzItkuQpFP_rXKVI&hl=es&sa=X&oi=book_result & resnum = 8 & ct = result # PPA29, M1

addition: Dating

"Parerga and Chronicles" CHT

MLXC

About

world "want is essentially to suffer, and how to live is to love, all life is essentially pain. The higher being, more suffering ... Man's life is nothing but a struggle for existence, with the certainty of being defeated. Life is a relentless hunt, where beings, sometimes other hunters and hunted, vie for the scraps of a horrible prey. It is a natural history of pain, which can be summarized as: love without reason, to suffer forever, fighting continued, and then die ... And so on for ever and ever until shred our planet. "

" Our world civilizationmp; eacute; s, evil, evil alien who wants and gets to the utmost cruelty and pity lately, who wants the good of others and reach the generosity, the greatness of soul. Every human action must refer to one of these 3 phones, or even both at once. "

On the natural goodness of man

" Imagine deleted forces, that is, removed the muzzle. Retrocederíais with horror at the spectacle ofreceríaa your eyes, which show that each figure easily. Is not this enough to confess how little rootingcute, to understand what the spirit had been clear at first sight. It is true that in the meantime be patient, because a man of fair trial among people who are in error will be similar to the one whose clock is going well in a city where all the clocks go unkempt. He knows the exact time, but so what?. Everyone is guided by the public clocks which mark fatal hour, even those who know that only the clock tells the time of the first true. "

" Every society necessarily requires a mutual accommodation, a temperament, and the more numbersa, is more insipid. You can not truly be oneself, but while one only, therefore, who does not love solitude, love freedom, because it is a free but being alone. "

" Ah! When the quality of society to replace the amount, then it will be worth living even in the big world, but a hundred fools do not put in a man plenty of talent. "

About

happiness "But most of all contributes directly to our happiness, is a jovial mood, because this good quality is immediately rewardedaccount if we have reason to be happy in every respect, or fear that keep us from serious meditations or serious concerns, and yet, it is uncertain that they can improve our situation, whereas the joy is an immediate benefit. She alone is, so to speak, the coin of the realm of happiness. "

" It is true that nothing contributes less to happiness than wealth, and nothing contributes more to health, in the lower classes, between workers of the earth, we see the happy faces and happy, in the rich and great figures dominate the melancholy. "

poetry, serious and moving rhythmically, but very slowly, producing in Europe a dozen works by century, but work remaining. The other literature is written by men who live on science or poetry, filling the market every year with many thousands of works, but after a few years: where is n the works? Where is the glory as fast and loud? You can call a permanent literature and another passenger. "

" There is no greater spiritual enjoyment that reading the classics: reading, although about half an hour, purifies us, recreate, refresh, lifts and strengthens codo the public that is where he has departed. "

About

religion" Truly it is not Judaism but Brahmanism and Buddhism who , for their spirit and moral trend, approach to Christianity. The spirit and the moral are the essence of a religion, not the myths that surround it. The spirit of the Old Testament is really foreign to the pure Christianity, because in all the New Testament it is the world as a thing which does not belong and does not love a thing which is under the rule of devil. This is consistent with the spiritor of asceticism, renunciation and victory over the world with the spirit of neighborly love and forgiveness of injuries, said the main feature and the close affinity that bind to Christianity Brahmanism and Buddhism. "

" How poor is limited and normal human intellect, and how little clarity of consciousness, we perceive that, despite the fleeting brevity of human life thrown into the infinite time The misery of our existence, the infinite puzzles, to the significance of many appearances and the lack of life, despite everything, not philosophize all the time but only a few few exceptions perfect. The toos living in this dream, almost like animals, which finally distinguished only by having the foresight of some years. Metaphysical necessity that may feel is expected from above and in advance by the religions that satisfy them, are like whatever. However, it may happen that the philosophy is much more quiet than it looks, even if this philosophy ... , Whatever. It really is our very deplorable situation, living a period of time is fraught with difficulties, miseries, anxieties and pains without even knowing where we came from, where we go, and with all this have to hear even the clé , clerics of all colors, withcloser to finding the truth is not the false appearance of things arises, leading to the error, nor weakness immediately intelligence, but the budget review, the bias is imposed as a priori impediment to truth. " " ... the brilliant period was another immediately Kant in German philosophy which sought to convince rather than impose, be bright and hyperbolic, but rather of profound incomprehensible and clear .[...] For in Hegel and his followers reached the superlative the impertinence to write nonsense, and the claim without conscience, and the clear intention of these deaf handling, so that was finally of manUOT; The intelligence is not a large scale, but intense, for it precludes a reasonable man its discretion to ten thousand and a thousand fools do not make a reasonable man. "

" What is lacking in most heads are qualities relatives: to judge and have their own ideas. Both qualities are missing in an incredible way and those who do not belong to them do not understand the sadness of her existence. "

" Genius is the objectivity of the intellect. "

" To have original ideas extraordinary and perhaps even immortal, just be completely alien to the world and things for a moment. "

or himself. If there is any a priori truth is this, it expresses the general form of the experience, the most general, including space, time and causality, since the pose. "

" Any satisfaction n, or what is commonly called happiness, is by its nature, always negative, never positive. It is not something that exists by itself, but the satisfaction of a desire, for the first condition is to wish all to enjoy, have need of anything. But with the desire and satisfaction desperece therefore stops the condition of pleasure and the pleasure itself. Hence the happiness can not be satisfiedma more subtle and closer to the truth in Buddhism. Accordingly, when Christians are consoled themselves with the thought of being in another world in which shall retain their full and can recognize each other, in those other religions encounter occurs again, but under the disguise. [...] The old church history as evidence was difficult to eliminate this idea. Many of the heretics were in accordance with this primitive belief, for example, Simonians, Basilidians, Valentinians, Marcionites, Gnostic and Manichaean. "

" ... optimism is not only false but also n perniciousdoctrine, it presents life as a desirable state and happiness as its essence and purpose. From this, everyone can believe as more legitimate to proclaim the joy and happiness. If, as usually happens that does not come into the lot, believe they suffer an injustice, and in fact lose the balance point of its existence, instead of all this, much more correct is to remember the work, deprivation, misery and suffering, crowned by death, as the very essence and purpose of our life (as stated by Brahmanism and Buddhism, and also the genuine Christianity), and that success is to deny that will -of-living. In the New Testament, the world ispresented as a vale of tears, life as a process of purification, and the symbol of Christianity is an instrument of torture. " " If I wanted to bring the results of my philosophy towards a banner of truth, I must give prominence to Buddhism on the other. In any case, it is my pleasure to see how my teaching is in tune with a religion that most men on earth have adopted as their own because their followers are than any other. And this match is more pleasing to me when I see that my philosophical development was certainly not under their influence.do instructed in his doctrine, becomes his follower. "

Microcosm and macrocosm" (a dialogue between the subject and the subject of knowledge):

concerning the apparently defective the contradiction between materialism and idealism could be clarified through dialogue between the subject and the subject, a drama that also could be entitled "macrocosm and microcosm: The

Subject: I am and beside me there is nothing, because the world is my representation.

Matter: What delirium

so bold! - I, Ira condition.

Matter:
Fortunately the boldness of your assertions will be made soon on their site and not thanks to mere words, some moments Masy stop being nothing really, nothing will sink in along with your bombast, after you've swung that a shadow spectral temporarily run the fate of each of my ephemeral forms. But I, however, remain intact and undiminished through the centuries, through infinite time, and witnessed the game undaunted transformations of my ways.

The Subject: This time
infinite pride you through, andlikewise infinite space, they exist only on my behalf, given that they are mere forms of my representation, that representation albergo in me and where you show up, allowing for everything you are. The destruction that threaten me, it concerns me, because otherwise you would see you destroyed along with me, that destruction is concerned only the individual who is my carrier for some time and that, like all Moreover, it is represented by me. Matter:
Even if you grant it and admit it, your existence, to which this transient is tightly lsister, shape, without which there will never manifest. To you, like me, no eye has seen you naked and alone, as both are mere abstractions, and therefore beings of reason. A being is at the end of the day, something that intuits itself and is sensed in him, even though its existence in itself can not be to the intuition or the process of being sensed, papers we split between them.

Both:
We are therefore inextricably linked as necessary parts of a whole, which includes us both and is above them like a superior gender. Just a misunderstanding that could confront each combat theres just a phenomenon emerged under space and time, are only forms of all objects in my brain power to know conditions for it, hence also the plurality and diversity of individuals as mere phenomenon, that is, that exists only on my behalf. My true essence, internal, exists in all living things in a way as immediate as that in which I expressed myself exclusively to my self. This knowledge, embodied in the use of Sanskrit is the phrase "tat-twan asi", ie "this is you", is shown as compassion, in the que, therefore, underlying all genuine virtue, that is, selfless, and real expression of which is all good deeds. Is ultimately this knowledge which directs all the clemency appeal, charity, mercy instead of justice: for such an appeal is a reminder of the consideration in the we are all one and the same being. Instead, selfishness, envy, hatred, persecution, hardness, revenge, sadism and cruelty are based on that first knowledge and are satisfied with it. The emotion and the joy we feel when we hear, even more to see, and above all to make ourselves an accident & oacute n noble, is based on the merits in the knowledge that, beyond all plurality and diversity of individuals that the principium individuationis us, is a unit of them all is truly existing even accessible to us, that highlights factually. "

" Metaphysics of Morals "

" The State is, therefore, the middle market selfishness which allied with the reason you try to dodge their own fateful results, which are turned against himself, particularly those of Eris (goddess of discord), and each prmarie lot to the country of Jauja. Now, on the one hand, the state is always far behind in achieving that goal and, on the other, always remain innumerable evils that are inherent to life and are steeped in suffering, in addition to that, never would no longer meet the purpose and dessert wing with boredom, with that boredom is always ready to take place immediately vacate any of the other evils. In short, the state is unable even to banish discord between individuals who, when they are closed the big fights, like a ship with small skirmishes. And finally, when Eris is happily expelled from the interior, returnsyour intelligence, which is of secondary origin and later, and can therefore, replace and demonstrate the will without intelligence, what actually happens in real and all nature, from the animal down. "

"Teach, also my philosophy that the isolated manifestations of this commitment are set in motion in sentient beings, that is, animals on grounds, but no less so in organic life ; unique animal and plant by excitations, and organic, for simple reasons. "

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Prince's owners and infants. Francisco is the third of six siblings.
1586. His father died. Maria de Santibañez be guardian of her children until his death in 1600.

1594. Having spent possibly classrooms Imperial College of the Society of Jesus of Madrid, studied at the College of the Company in Ocaña, benefiting from the financial aid the monarch had obtained his grandmother Felipa de Espinosa.

1596. He began studying dand arts at the University of Alcalá de Henares. Three years later get a bachelor's degree and, shortly thereafter, the degree in 1600, the year in which began studying theology at the university. It is assumed that at this time began the friendship with Pedro Téllez Girón, later Duke of Osuna.

1601. Continued her studies, apparently, at the University of Valladolid, a city that had moved the court.

1602. After two years under the tutelage of Andrew of Ozaeta, the writer, along with their younger siblings

TMLXC 1606. Back to the court of Madrid, Quevedo makes tambiéna his hometown, where he probably received minor orders and integrated into the literary life of the court.

1609. Write Spain defended. They begin their lawsuits to obtain the lordship of La Torre de Juan Abad.

1610. Denied permission to publish the final trial Dream

for "vulgar and imprudent."

1613. Travel to Palermo in order to serve the Duke of Osuna, viceroy of Sicily between the a & ammp; oacute n, which splashed Quevedo. Becomes Lord of the Torre de Juan Abad, a village of La Mancha on which he had inherited certain income and whose jurisdiction is now selling the Council of Castile. Precisely this town had been banished shortly before the change of reign and the start of the legal proceedings against the duke. Also known Uclés jail for a short period. Suffer a new exile in La Mancha possessions as a result of legal proceedings against his former patron. Great anal

In fifteen days

recounts the confusion of the immediate days after the death of Philip III. & anico de Santiago Apostol.

1629. Write anonymously The hush of

stonechats in support of the policy of the Count-Duke of Olivares, who also praised other writings.

1631. After a complaint with the Inquisition, and the proliferation of pirate editions, published

childhood toys, a work to be found, along with other new, earlier texts burlesque and Sati now appear rich reviewed and censored. Also now published editions of the poetic works of Fray Luis dand Leon, with a dedication to Oliver (written in 1629), and Francisco de la Torre.

1632. Antonio Juan Luis de la Cerda, Duke of Medinaceli, who few years earlier had started a friendship that will mark the last stage of the writer's life, it represents the marriage to Esperanza Mendoza, sen ora de Cetina. Will marry in 1634 but separated a few months later. Is appointed Secretary to the King.

1633. Hostility to the Count-Duke of Olivares is already evident. Drawn up in July, the bitter memorial Exececond part of God

Policy, the

Visit and anatomy of the head of Cardinal Richelieu

or Letter to Louis XIII.

1635. Publication of the libel against Quevedo entitled

Court

just vengeance.

1639. On December 7, is arrested at the house of the Duke of Medinaceli and taken to the convent of San Marcos de León, where he will remain incarcerated until June 1643, five months after the fall of Olivares. At this time, he writes

Rise of Barcelona and

Providence of God.

-------------------------------------------------- -------------------

Í A Bibliography

(Classic, recent and very incomplete)

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, Gredos, Madrid, 1988, pp. 19-31.

Alcina Rovira, JF, "Notes on the neo-Latin silva" in The silva, Begoña López Bueno (ed.), STEP Group, Secretariat Publications, University of Sevilla, Sevilla, 1991, pp.129-155. C

HTMLXC

Alonso Hernández, José Luis, "Keys to the poetry reading Quevedo" in

Proceedings of X Congress of the International Association of Hispanists

, PPU, Barcelona, 1992, pp. 743-754.

Álvarez Vázquez, JA (ed.), Francisco de Quevedo,

Dreams, Alianza, Madrid, 1983 .

Arellano, Ignacio, "On Quevedo, four satirical passages,

Literature Review, XLIII (1981), 165-79. Arellano, Ignacio, "Notes to Quevedo,

Magazine

Literature, XLIV (1982), 147-67.

Arellano, Ignacio, "Annotation Baroque philological texts: the Old

Muñatones Appetizer of

de Quevedo"

Notes and philological studies, 1 (1984), 87-117. Arellano, Ignacio, Poetry satirical burlesque Quevedo, EUNSA, Pamplona, 1984b.

Arellano, Ignacio, "Around the golden philological annotation text and an example Quevedo: Let the romance payment has " Critic, 31 (1985b ), 5-43.the makeup of the Golden Age and the difficulties of the context (by the way of cosmetics Lexicon, J. Terron, with comments Quevedo), " RILCA , VI (1990 ), 179-199. Arellano, Ignacio (ed.), Francisco de Quevedo, Dreams, Cátedra, Madrid, 1991. Arellano, Ignacio, "The initial jácara But Vázquez Escamilla, de Quevedo" in Ignacio Arellano-J. Cañedo (eds.), Critical textual and philological annotation works Golden, Madrid, Castalia, 1991b, pp. 13-45.

Arellano, Ignacio, "The Judgement dexter de Quevedo and identity" in Let's find other mountains and rivers. English literature studies of Siglo de Oro dedicated to Elias L. Rivers, Madrid, Castalia, 1992, pp.11-18.

Arellano, Ignacio (ed.), Francisco de Quevedo, Life Story of Buscón , Austral, Madrid, 1993. Arellano, Ignacio, "Text and meaning of dreams

de Quevedo"

Insula, 562 (1993b), 2-4. Arellano, Ignacio, "On the poetics of concecute; to de Quevedo "Homage to López Estrada ,

Dicenda. Notebooks

Philology, 7, II (1987), 17-32.

Asensio, E., "A Quevedo incognito. The ŠSilvas \u0026lt;"Golden Age

, II (1983), 13-48.

Astrana Marín, L. (Ed.), Francisco de Quevedo, Obras completas

. Works in Verse

, Aguilar, Madrid, 1932.

Astrana Marin, L.,

turbulent life Quevedo, Gran Capitán, Madrid, 1945. Astrana Marin, L., D. Full Epistolario FrXC

Bourg, Jean, Pierre Dupont and Pierre Geneste, (eds.), Francisco de Quevedo,

all the time and fortune with brains

, Cátedra, Madrid, 1987.

Burshatin, Israel, "El Cid de Quevedo: Šesclavo of her belly and her tongue \u0026lt;" Philology, 23 (1988), 29-52.

Busquets, Loreto, "Prosody and euphony in poetry of Quevedo," Quaderni Ibero-Americania , 63-64 (1988), 257-283. Cape

Aseguinolaza, F., (ed.), Life of Buscón , preliminary study of Fernando Lazaro Carreter, Cr & iae; ctime and executioner: conservatism and anti-Semitism in the political and social thought Quevedo, University of Deusto-Editio Reichenberger, Kassel, 1984.

Colodrón Candelas, Manuel Angel, "Š ª theft What have been the winter \u0026lt;:" a Quevedo Eclogue? "In Proceedings of the Third Congress of the AISO , Toulouse, 1993, (in press).

Colodrón Candelas, Manuel Angel,

Las silvas de Quevedo. Ph.D. dissertation, University of Santiago de Compostela, 1994 (unpublished).

Carillo, Emilio Quevedo between two cents

xtos and powers in the golden lyrical, vocal and lyrics , II / 2 (1991), 21-57.

Castania, Donald G., "Quevedo's Anacreon Castilian," Studies in Philology , 55 (1958), 558-575.

Castro Diaz, Antonio, "historical and political thinking Quevedo, Aldeu Papers, 8 (1992), 11-31.

Castro, Américo, "Skepticism and contradictions in Quevedo" in Portraits and English studies, Princeton, 1956, pp. 391-396. CErdan, Francis, "Quevedo preacher:

Homily of the Holy Trinity

" Proceedings of the Third International Congress AISO , Toulouse, 1993. (In press)

Clamurro, William. H., "Discourse in the Interpolated Buscón " Journal of Hispanic Studies, XV (1981), 443-458.

Clamurro, William. H., Language and Ideology in the Prose of Quevedo , Juan de la Cuesta, Newark, Delaware, 1991.

Clamurro, William H., "La hora de todos and political geography of Quevedo" in CHTMLand his family in seven legal documents (1567-1724) lager Manuscrt . CAO

, V, Universidad Autonoma de Madrid, Madrid, 1992.

Crosby, James O., "A cry of protest, scorn and independence: Quevedo and

Toys for Children" in

Let's find other mountains and rivers. English literature studies of Siglo de Oro dedicated to Elias L. Rivers, Castalia, Madrid, 1992b, pp. 99-104. Crosby, James O. (ed.), Francisco de Quevedo, Dreams and speeches

, 2 vols., Castalia, Madrid, 1993.

Crosby, James O. (ed.), FranciscoQuevedo, Dreams and speeches

, Castalia, Madrid, 1993b.

Cuevas, C., "Quevedo, among neostoicism and sophistry" studies on literature and art dedicated to Professor Emilio Orozco Díaz , I, A. Gallego Morell, A. Soria, N. Marin (eds.), University of Granada, Granada, 1979, pp. 357-375.

Chevalier, Maxime Quevedo and time: verbal acuity, Crítica, Barcelona, 1992.

Chevalier, Maxime, "For a history of verbal acuity," Golden Age , XIII (1994), 23-29.

Chiappini, Gaetano, &; Quot; Filologíay poetic rhetoric in integrated Francisco de Quevedo "

Dicenda , 7 (1988), 173-90.

Chiappini, Gaetano, "For a reading of Virgil in Francisco de Quevedo and Fray Luis de León" Golden Age

, XII (1993), 61-70.

Chiappini, Gaetano, "Lucan in Quevedo:" Labios divine "and infernal core", "in Hommage à Robert Jammes

, I (Schedules of Criticón , 1) PUM , Toulouse, 1994. pp. 221-230. Chorpenning, J., "Classical Satire and The Look & a lifemp; oacute n

"

Neophilologus , LXI (1977), 212-219. Davis, E. Brooks., Religiuos The poetry of Francisco de Quevedo

, Yale University (Ph.D. 1975), UMI, Ann Arbor, 1991.

Del Piero, Raul A., "Some sources of Quevedo, New

Journal of Philology, 12 (1958), 36-52.

Del Piero, Raul A., "Sources of Job

de Quevedo"

Studies Bulletin, XX (1969), 17-133. Migoyo

Diaz, G.,

structure of the novel. Anatomy & iacuand "About the time of writing four works neostoicism de Quevedo" Bulletin of the Royal English Academy , 51 (1971), 161-73.

Ettinghausen, Henry, Francisco de Quevedo and the Neostoic Movement, Oxford University Press, Oxford, 1972.

Ettinghausen, Henry, "A new Quevedo's autograph manuscript, Bulletin of the Royal English Academy , LII (1972b), 211-279

Ettinghausen, Henry," ; Quevedo, "a case of split personality?" in Homage to Quevedo, II Renac Literary Academyentista , Víctor García de la Concha (ed.) University of Salamanca, Salamanca, 1982, pp. 27-44.

Ettinghausen, Henry (ed.), Francisco de Quevedo, Dreams, Planeta, Barcelona, 1984. Ettinghausen, Henry, "Quevedo's Converso Rogue"

Modern Language Notes, 102 (1987), 241-254. Ettinghausen, Henry, "Quevedo and the Catalans: Notes on Rise of Barcelona" in

Tribute to Professor Antonio Vilanova

, vol. I, Martha C. Carbonell (ed.), University, Barcelona, 1989, pp. 265-278. Ettinghausen, Henry, "Quevedo and the news of his time," Golden Age , XIII (1994), 31-45.

Ettinghausen, Henry, "Quevedo 350 Years On", Bulletin of Hispanic Studies (in press).

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Fernández Guerra, A. (Ed.), Francisco de Quevedo, Works of Don Francisco de Quevedo Villegas , Bibliophile Society Andaluces

CHTMsco Piccolo,

Napoli, 1962, pp. 279-287. Fucilla, JG,

Petrarchan Studies in Spain

, CSIC, Madrid, 1960. Furr, Eric, Heraclitus

Christian. Quevedo's Meditative Cycle.

Ph.D. dissertation, University of Kentucky, 1986. Furr, Eric, "Textual Problems in Quevedo Studies: The Case of Heraclitus

Christian"

, Kentucky Romance Quarterly, 40 (1993), 56-59.

García de la Concha, V., "Quevedo exegesis and moral commentary and discourse on the Job" in Homage to Quevedo. II Lite Academyor romanzo: By the way SDI Buscón I, 2, "in G. Calabro, Identità and Baroque metamorfosi

ISPAN, Guide, Napoli, 1987, pp. 81-94.

Geisler, E., Geld bei Quevedo. Zur englische Feudalgesellschaft Identitätskrise des früher im 17.

Jahrhundert, Frankfurt am Main, 1981.

Gendreau, Michèle, Héritage et création: recherches sur l'humanism

Quevedo, Champion-Université de Lille III, Lille, 1977.

Gendreau, Michèle, "Humanisme et Mathematiques: Quevedo Théodose lecteur of Tripoli"The Humanism en dans les lettres espagnoles

, Vrin, Paris, 1979, pp. 311-326.

Ghia, W., "Quevedo and Montaigne: The first part of Providencia de Dios el

'Apologie de Raymond

Sebond " Political Thought, XXIII (1990), 363-90.

Ghia, W., "Religion and Politics in Francisco de Quevedo," Quarter , 1-2 (1991).

Ghia, W., The Political Thought of Francisco de Quevedo , ETS, Pisa, 1994.

Giménez, Clara, "Poetry of Academies (mss. 1-4000)", Manuscrt. Cao, CHmonth (ed.), Francisco de Quevedo, Buscón 's life called Don Pablos, Newark, Delaware, Juan de la Cuesta, 1988.

Iffland, James, "Don Francisco, Don Miguel and Don Quixote, a character in search of will",

Golden Age,

XIII (1994), 65-83.

Isasi, Carmen, stylistic linguistic study "Il Romulo" of Malvezzi in translating Quevedo, University of Deusto, Bilbao, 1992.

Isasi, Carmen (ed.), Francisco de Quevedo , Romulus The University of Deusto, Bilbao, 1993.

Jammes, Robert, "Laughter and its social function in the Golden Age," in Risa and Society in the English drama of the Golden , CNRS, Paris, 1980, pp. 3-12. Jauralde Pou, Pablo, "" Quevedo wrote an extensive biography of St. Thomas of Villanueva? "

Mayéutica

, 6 (1980), 71-77. Jauralde Pou, Pablo, "The

fall to rise, Quevedo's last work," Free Deusto, X (1980b), 169-78.

Jauralde Pou, Pablo, "Text, date and circumstances The cultured latiniparla, de Quevedo "Hispanique Bulletin, 83 (1981), 131-143.

Jauralde Pou, Pablo (ed.), Francisco de Quevedo, festive Works, Castalia, Madrid, 1981b, Jauralde Pou, Pablo, "Obras de Quevedo in the prison of San Marcos Leon "

Hispanic Review, 50 (1982), 159-171. Jauralde Pou, Pablo, "The transmission of the works of Quevedo," in Homage to Quevedo

. II Literary Renaissance Academy , V. García de la Concha (ed.), Universidad de Salamanca, Salamanca, 1982b, pp.his engaging Cañedo (eds.), Castalia, Madrid, 1991b, pp. 293-300. Jauralde Pou, Pablo, "Quevedo, poetic voices in conflict: on the body metaphor" in

as métaphore Le corps dans l'Espagne des XVIe et XVIIe siècles

, A. Redondo (ed.) Sorbonne Nouvelle, Paris, 1992, pp. 285-293. Jauralde Pou, Pablo, "The poetic context of Góngora and Quevedo's early poems," Golden Age , XII (1993b), pp. 149-157.

Jauralde Pou, Pablo, "Towards a new biography of Quevedo" in Hommage à R obert Jammes, I, (Schedules of

Criticón

1), PUM, Toulouse, 1994, pp. 581-590. Johnson, Carroll B., "The

Buscón

: D. Pablos, D. Diego and D. Francisco " Hispanophile , LI (1974), 1-26.

Juárez, Encarnación, "A few more notes on Quevedo and Marine" RILCA , V (1989), 285-290.

Juárez, Encarnación, Italy in the life and work of Quevedo , Peter Lang, New York-Bern-Frankfurt am Main-Paris, 1990.

Juárez, Encarnación, ""On the political religion of Quevedo" Free Yearbook, VII (1968), 201-217.

Lida, Raimundo, "On Quevedo and his legend will" Philology, VIII (1962), 273-306.

Lida, Raimundo, Prose of Quevedo, Crítica, Barcelona, 1980.

Continued

Quevedo's sonnet

BELONGING TO SPANISH Parnassus, 1648 (pp. 60-63 , 80amp; about girls, I looted,

sight, sick, buried at night, and powers, exercise outside,

go forth to meet the sepulcher,

cherish the grave and monument

live is to die last sanity.

Most feel death spent in happy and crazy

and saved less feeling.

CHTMLX II "What else is true but

poverty in this fragile life and light? The two wiles of human life,

from the cradle, are honor and wealth.

time that neither makes nor stumbles, in hours fugitive winder;

and in wrong long, long tyrannous, Fortune fatigue weakness.

death, silent and live

fun life itself, health is war fought their own food.

ª Oh, how much, unnoticed, the erring man:

fears that land will fall life and do not see that in living, fell ground!

V

Prevention for life and death .

If you do not fear losing what I own,

or desire to have what no joy,

bit of fortune in m &C

New life, burned in childhood,

robust and deluded youth,

buried at the last winter,

dark shadow lies between snow and frivolous a.

I felt slip, dumb, years;

last cry today, and I see

laughing at my tears and damage.

My penance due to my desire,

life because I have my tricks, CHT MLXC and I hope the evil that happened, and do not believe him.

VII

Thanks in allegory continued to work his desengañoy their punishment.

ª How well you look like me, rigging and antenna,

wreck wearing the altars,

glorious weight are the pillars I waited

; see after my exile only!

symbol and broken chains are of

that prevented my return on long sea;

rather you can, most holy places,

thank my votes in my sorrows.

alegrárades Not so leaves me Robres

in ancient serious rowing,

perched on the temple and broken.

Awarded my distresses me right;

usurp my ship to sea with many ships;

débanme disappointment pilots.

, Sends signals gives his disdain courtesy

else has to touch that pain.

"do you intend to dread

from which to recover, pious, is spirit tied miseries?

Get entreaty, because it prevents me;

I found myself grateful, not afraid; 'll end my life, my living order.

C

HTMLXC

IX shows the error

what you want and not achieving success in happiness.

If I had fears

happened as I followed the wishes,

those who are crying today were trophies look at the blind ª I error lived!

OWN With my gains I've lost;

me earnings were nonsense;

Fortune consulted my job, and they same monument.

Like that, fun, sea sailing,

and, without moving, it flies in the wind, and before you consider approaching, it comes.

Sources: http://www.usc.es/ ~ quevd / welcome.html

http://www.los-poetas. com / f / quev.htm http://www.lcc.uma.es/ ~ perez / sonnets / quevedo.html

APPRECIATE ANY EXTENSION CORRCCIÓN, COMMENT OR CONSIDER THE IMPROVEMENT IN YOUR NERCEDES EST

Bushnell 1 X 32 Trophy Instructions Where are you, bad boy?

This is the case. Women are very complex and men are very simple.

While we expect them to complexity they expect from us simplicity, and that's not possible. Women will earn the rationality and feeling, to win the men are instinct and hormones.

is true that men are way too complicated and live happier because as they say: "We have no problems, only setbacks. And we could make a dramatic novel of 500 pages next door because we look ugly shoes.

The issue here is not trying to change our nature, what we are,

Calories In Toothpaste

; Plato


"After that I continued - compare our nature about their education and their lack of education with an experience like this. Represent men in an underground dwelling in a cave, which is open entry, in its entirety in the light. It children are from the legs andneck chains, so they must stay there and watch just before them, because the chains prevent them from turning
around the head. Above and beyond is a fire l light that shines behind them, and between the fire and the prisoners there is a wall built side by side as the screen before the puppeteers
up for public display, above the screen, the puppets. "I can imagine. - Imagine now that, on the other side of the septum, leading
shadows pass all manner of vessels and figurines of humans and other animals, made of wood and stone
of various kinds, and among those who spend a talk and
other silent. Strange comparison
-do,and strange are these prisoners.
"But they're just like us. Well first, do you think you have seen other
themselves or each other, nothing but the shadows cast by the fire
part of the cave they have against it?
"Of course not, if all their life are forced not to move the heads.
- And is not the case with objects that carry the passing of another of
septum?
"Undoubtedly.
"Then, if dialogue between them, do not you think they would understand to be
naming the objects that pass by and they see?
-necessarily.
"And if the detention is counted with an echo from the wall they have against each other, and
one of those passing across the septum to speak,"
not think believe that what they hear comes from the shadow that passes in front of them?
- By Jove, yes!
- And that the real prisoners should not have anything but the shadows of artificial objects transported
?
- it's every need.
- Examine now the case of a release from his chains and
cure your ignorance, what if this happen to them naturally:
one of them was released and forced to stand up suddenly, back neck and go looking
light and, in doing all this suffering and because of the glare
was unable to perceive those things whose shadows had
seen before. What do you think would respond if you say that whatI'm the light of the stars and the moon more easily than,
during the day, the sun and sunlight.
"No doubt.
- Finally, I could feel the sun, not in images
water or other places that are strange, but contemplate how it is in and of itself, in its own area
.
-necessarily.
-After which would conclude, with respect to the sun, which is what causes the seasons and years
that governs everything in the visible area and that in some way
is because of things they had seen.
- It is clear that after all this, would arrive at such conclusions.
- And if you remember your first home, the type of existing knowledge there and then compared their
Homer, and "I'd rather be a farmer
was a poor man's servant" or bear anything rather than return to their previous
mode and say that life?
- So I also think that would suffer anything rather than endure this
life.
- think now this: if you come down again and take his own seat, "
not have eyes dimmed by darkness, the sun suddenly arrive?
- No doubt.
- And if I were to discriminate against those shadows back in
tough competition with those who have kept the chains at all times, confusingly
and see until your eyes are rearranged in this state and at one time accustomed
nothing short would not be exposed
ridicule because it was said that, having risen to the top, had broken the
eyes, and not even worth intentions go up? And if
tried to untie them and bring them to light, do not you kill, if they could
it in their hands and kill him?
- Sure.
- Well, my dear Glaucon, we have fully implemented this
elegoría to what has previously been said, comparing the region who is manifested through
of sight with the house-prison, and light the fire that she has in
power of the sun, compares, on the other hand, contemplating the rise and
things up with the path of the soul to the intelligible level and not go wrong in how

What Do The Colours Stand For On Shag Bands Where we are headed.

DECLINE AS A WAY OF LIFE

"The only constant is the idiot, because he knows that it is" Oscar Wilde




The first condition for a decline is that most,
comfortable selfish people, those who never do anything for
all, these, firmly believe that there is a decline in
society, indeed, believe that they are 'the best of possible worlds',
as Voltaire would say the talk of 'Candide'. The second condition is
people occupying higher positions, leadersRLO. So the declines are
always a cavalcade of fools led by evil ....
all ran happily toward disaster, some through stupidity and
comfort, and others for selfish ambition of the present and future
contempt. Some believe that 'and fix it' and other 'after me the deluge
. "
Church rots in decline while the faithful go to church as if nothing happened
bishops and covenant and eat at the same table in
Masons and secularists who dig the ruin of religion.
That infernal pact between the masses and the evil is the sign of the times
, has always been. Therefore
combating decadence is always a battle against
the sign of timelturales ... "
" The Darkness of the West ", Vicente Risco
disease to detect decay there's nothing better than
analyze what state is the Grand Style, that is how he sees the company
style acts worthy, unique facts of heroism or sacrifice
, acts which show a deep human integrity, a lofty and elegant
sensitivity, a high regard for the human,
where the behavior becomes extremely honorable, that Great
distinguishes Style human quality. See where Art is sensitive, where the generosity
flowers and response to rudeness is the
dignity.
In the society called 'Western' current best commercial and would call
siouda unpaid, no noble behavior
albeit at the expense of losing positions or perks, there is already high, but rebels
softly. So now when someone says he is a rebel
usually means that it is even more repulsive, with tastes nasty and under what society accepts, is the rebellion at low. The rebel who claims to be transsexual, drug addict or supporter
the most complete debauchery. What is missing is the Rebel before,
it was because he considered vile and debased society and rebellion was
against social misery that tell against a
bizarre behavior by the noble and radical. Quevedo or
Drieu la Rochelle, to name two examples, UnamunoBureaucratism XC social, as they dry the hearts and minds
constrict, as you lose the sensitivity to the great ideas and great passions
. Philistinism, cowardice, dishonesty and will
, bad conscience, have taken over all souls and spirits
few vigorous hampered by the hostility of the environment.
The European is a miserable man physically and spiritually,
degenerated into civil life, like animals degenerate
domesticity.




So life has diminished, it has become petty and cowardly, hypocritical
, sly, not ideal. So the general tone of European civilization is the baseness
. "
This descRisco ripción is accurate, many years ago, and certainly if he had known
today's world do not even have bothered to criticize
therefore could not conceive
degree of degradation to which we have now.
Recently a Swiss court has convicted the leader of the animal protection association
Erwin Kessler for 'racial discrimination' to condemn the ritual murder
animals against Jews and Muslims.
Kessler is one of those individuals isolated and anonymous, but never shown
convictions, who puts
compassion for animals, her love for him with dignity, comfort or interest ... and although
his intention was only to save some poor animal deaths
assume power in political time, rather than engage in
their duty, to provide guidance on the values that society should follow.
In NS there is a deep spiritual mystic, a clear vision of the supremacy
values against the interest, and with it the intention of using public forms
honor those values. So the ceremonies for the fallen
, nightly torch parades, parties
in crop farming, the simple folk religious ceremonies, everything was
supported and promoted by the NS as a way to remember
'religiously' (in the broad sense the word 'religion') the values that underpin
each of these ceremonies: The Honor of
who sacrifice for the icommon interest measure, community spirit (
racial if you want to use that word), the beauty of life in nature, the dignity of work
to money, the Christian love of neighbor, ect .... Recently
Tahar Ben Jelloun, Zionist Jew and as such miserable
rewarded by the system, calls out the possibility that
Muslim women wear the headscarf in French schools.
speaks of secularism as the best democratic solution. Of course not
criticizes Israel, confessional state where it exists, the power of the rabbis there,
Jewish bonnet use, etc ...
Our view is quite the opposite, even in Europe is positive
immigrants (while failure to achieve reintegration into their pu
eblos of origin) carry all types of identity that
grouped into communities of their own. Secularism is an attack on the identity and a more equal
globalizing the system.
The system has as its primary enemy, the Grand Style, Values
or sublime. And second, the spirituality that is the external view and
ritual of these values.
at the forefront of 24 -6 to 03 is exposed as the European Constitution that seeks to impose
international usury
trying to appoint as bases of the origins of the Masons Europe (called 'lights'), but avoiding any
reference to Christianity.
Marxism is identified in 'lights' as scientific materialism is c
more in 'person', have no values, they lack the higher is filled with lower, with the selfishness utility. and the tool is based on a particular philosophy:
scientistic materialism.
"In the eighteenth century, La Mettrie, Helvetius, D'Holbach and the Encyclopedia
want the clear and distinct knowledge, ie science,
enough for the perfection of humanity. Science pursues the unattainable identity
of thought and being:
wants to be the absolute knowledge of the nature of things, namely the belief
opposite tries to explain the world and man. In the golden age of Positivism
was thought possible: the learned were applied to reduce the facts
Spiritual to biological facts, facts to facts
biological physical-chemical and physico-chemical facts to
mechanical facts, it was the triumph of mechanism, initiated by
Pythagoras. They wanted to scientifically explain society, religion, art
, genius, crime ... Science was to give reality as
is ... "('The darkness of the West', Vicente Risco).
Science can not explain the Man, the only full trauma, society
Zoo becomes a neurotic, decadent and corrupt
without values, after the Golden Utility. And in that state
Work stops being a quality community partnerships to keep
to be just the pursuit of greed. C lost their sense sacred and honorable. Soldiers become mercenaries and people just struggling to
salaries. Mercenaries, mercenary violence, professional,
may be even more brutal but no longer has the mythic base
honorable.
The decline is always shown by the desecration of the defense
, cowardice and fear to defend the honor, and finally the sentence
defense, which is the current stage: defense is a crime often and always
something 'not well seen. " Are prohibited
defend the people, even against drug dealers or thugs
groups, and any outbreak of dignity and defense is an intolerance or an attitude
'undemocratic'.decay of schools and countless trends,
proof that our time can not find your formula
artistic expression.
observation Clarity Pio Baroja,
is equal signs in the field of ethics.
is, the underlying problem in the decline is the lack of values, and art
this is reflected in the inability to conceive a real art, by
therefore must take a direction to replace something
values possible in mental state: originality, change, gender, income
, ect ....
decadent art has always been one that has replaced that
'mystical conception' or 'spiritual' true art behind the
circus, the, showor, the show of extravagance.
Because contrary to what one might think the danger is not in the art of Jewish-Zionist
poses a black box and white or
racist ideas or support to the political thesis of the system, it is nothing but propaganda
. No, the bad, the real decadent art, is in the
extravagance, is the belief that what is original is
winning because we're in a circus and fun is the reason for the art-trash
today.

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ender and a good thing and stops spinning like a top. Henceforth, you also precaverte another diversion. Because rave too, in the midst of so many occupations, those who are tired of living and have no direct target toward which every impulse and, ultimately, his imagination.

11.
In the belief that you can leave and life, do, say and think every one of the things in line with this idea. Away as men, if God exists at all is frightening, because they could not sumirte in evil. But if you really do not exist or do not care about human affairs, why live in a world void of gods or Providence vacuum? But yes, and they care about human affairs, and have taken all necessaryits power to that man does not succumb to the real evils. And if a bad stay, it also would have expected, in order to tell the man with all means to avoid falling into it. But what does a man worse, how it could make life worse? Or through ignorance or deliberately, but for failing to prevent or correct these defects, the nature of the group would have consented. And no disability or inability to have committed an error of such dimensions as to touch them the good and evil alike, good and evil in equal measure. However, death and life, glory and shame, pain and pleasure, wealth and hardship, all that happens either man good and bad, for it is neither beautiful nor ugly. Because. But death is not only the action of nature, but also useful action to nature. How man comes into contact with God and how much of himself, and, in short, how prepared this small part of man.


13. Nothing is more wretched than the man walking in circles and everything "that explores" he says, "the depths of the earth", and seeks by conjecture what is happening in the soul of the neighbor, but not realizing you just be with the only divinity that resides within them, and be sincere server. And the cult that is owed is to preserve pure passion, thoughtlessness and anger against what comes from gods and men. For whatcoming from the gods are respected for their excellence, but what comes from men is dear to our relationship, and sometimes even somewhat inspired by compassion for their ignorance of the goods and evils, no blindness less than that deprives us to discern black from white.

14. Although shouldst live three thousand years and as many times ten thousand, however remember that no one loses another life you live, or live other than the loss. Consequently, the longest and shortest converge in one spot. This, in effect, is equal for all, what is lost is also the same, and what separates them is obviously just a moment. Then either the past or the future couldaide reason and the law of the city and most venerable constitution.
17. time of life, a point, its substance, flowing, his sensation, cloudy, and the composition of the whole body, easily corruptible, his soul, a top, your fortune, something difficult to guess, his fame, indecipherable. In short: everything that belongs to the body, a river dream and vapor, which is proper to the soul, life, war and stay in a foreign land, posthumous fame, forgotten. What then, can give us company? Philosophy exclusively. And this is to preserve the inner guidance, free of insults and injury, the owner of pleasures and pains, if not do anything randomly, without the use of lies and the hipocresía, regardless of what else to do or not do, indeed, accepting what happens and is assigned as coming from that place where he has been. And above all, waiting to die with positive thinking, in the belief that this is not anything other than dissolution of elements which make up each living being. And if for the same elements is nothing scary in the fact that everyone is continually transformed into another, why fear the transformation and dissolution of all things? As this is according to nature, and nothing is wrong when it conforms to nature. In Carnunto

Rocklin, Ca. Singles.com

IDEAS AND BELIEFS

José Ortega y Gasset

& nbsp;

BELIEVE AND THINK I

has ideas, in belief is. - "Thinking about things" and "have them."

When you want to understand a ho's name, the life of a man, try first of all find out their ideas. Since the EU believes it has "historical sense", this is the most basic requirement. How can they influence the existence of an individual with his ideas and the ideas of his time? The thing is obvious. Perfectly, but the thing is also quite misleading, and in my home, insufficient clarity about what you are looking for when they inquire the ideas of a man or a time-prevents get clarity on your life, its history .

The term "ideas of a man" can refer to different things. For example, the thoughts that occur to her about this or that, and those that happen to others and he repeated and adopted. These may be poseer the different degrees of truth. They can even be "scientific truths." Such differences, however, do not matter much, if anything important, given the much more radical question now raised. Because they are. vulgar thoughts, be rigorous "scientific theories", we always try to occurrences that arise in a man, his original or insufflator for others. But this obviously implies that the man was already there before it occurs or adopt the idea. This stems, in one way or another, within a life that pre-existed it. However, no human life is certainly not constituted by certain basic beliefs and, as it were mounted on them. Living is having to deal with something, with the world and himself. But it isro and until we are able to die for them. What we can not is ... live on them. They are the work we do and, therefore, pose and our life, which is based on ideas, beliefs that do not produce us, that, in general, we do not even formulate and, of course, do not discuss or argue or propagate. With the beliefs themselves do nothing, but we're just there. Precisely what happens to us not ever, if we speak with our carefully-occurrences. Vulgar language accurately invented the expression "being in the belief." Indeed, the belief is, and occurrence have and hold. But the belief is the one for us and sustains us.

So there ideas that we call them-so hapormulate.

This shows, without more, that everything in which we think is ipso facto a reality problem for us in our lives and occupies second place when compared with our true beliefs. These do not think now or later: our relationship with them is much more efficient, is ... have them always, without pause.

I think of its importance to inject, at last, clearly in the structure of human life this contrast between thinking something and have it. Intellectualism that has bullied, almost without interruption, the entire past of philosophy has prevented us to make patent and has invested the respective value of both terms. I explicar.

Analyze your behavior any reader, even the simplest in appearance. The reader is at home and for some other reasons, decides to go out. What is all this the proper behavior that has the character of thought, even understanding the word in its broadest sense, ie, as consciousness of something clear and present? The reader has realized its reasons, the decision, the execution of the movements with which he walked, opened the door, down the stairs. All this in the most favorable. However, even in that case and much to look at his conscience will not find in it any thought that stating that there street. The reader has no question for a momentfor if there is not the Why? Not be denied that to be resolved out on the street is of some importance that the street exists. In fact, is the most important of all, the course of everything else. However, precisely for that important subject matter is not the reader has not thought about it or to deny or to affirm or to question it. Does this mean that the existence or nonexistence of the street does not influence their behavior? Obviously not. The test would have if getting to the door of his home discovered that the street had disappeared, the land ended in the doorway of his home or talk to E1 opened a chasm. Then he would produce in the reader's consciousness a very clear and violent surprise. What?apart. He was in us, but not consciously, but as latent involvement of our consciousness or thought. However, this mode of intervention is something in our life without the thought to call "count on it." And that is so characteristic of our actual beliefs.

intellectualism, I said, inverts the value of terms. Now it is clear the meaning of this charge. In fact, intellectualism tended to regard as the most efficient in our life as conscious. Now we see that the opposite is true. Maximum efficiency on our behavior lies in the latent implications of our intellectual activity, in everything we have, and that, in pure count on it, not think.

S "this, man has clearly aware that his intellect is exercised only on questionable matters, that the truth of ideas is powered by your question. So, is this true in the test that we intend to give it. The idea needs the critics as the lungs of oxygen and held and said drawing on other ideas which, in turn, ride on another, forming a whole or system. Arman, thus a world apart from the real world, a world composed exclusively of ideas that the man known manufacturer and responsible. So that the strength of the strongest idea is reduced to the enduring strength to be referred to all other ideas. Nothing less, but nothing more. What can not is to test an idea, like a coin, golpeándoessence or relative knowledge.

A study like this would allow us to see clearly the change is sustained by our faith in reason over the last twenty years, and this amazing shed light on almost all the strange things that happen in our time.

But now I needed nothing but make the reader fall into the account of what our relationship with ideas, with the intellectual world. This relationship is not of faith in them: things that our thoughts, theories offer us, we are not reality, but precisely and only ... ideas.

But while the reader will not understand what something is us when we only idea, not reality, if not ask him to fix in their attitude towardswhat is called "fancies, imaginations." But the world of fantasy, imagination, is poetry. Well, I'm not daunted, by contrast, this was getting at. To be well over what we are the ideas, their primary role in life, you must have the courage to bring science to poetry much more than has hitherto been bold. I would say, if after all I want to set a good understanding that science is much closer to poetry than reality, that its role in the body of our life is much like that of art. No doubt, compared with a novel, science seems to be the reality itself. But compared to the true reality is what science says is a novel, fantasy, construction menta, for some or other reasons, the belief persists. Specify the major lines of radical change in the shape of human life that result in disappearance, was a great exercise as an introduction to historical thinking.)

But in this core area of our beliefs are open, here and there, such as manholes, huge holes in doubt. This is the time to say that doubt, the real, which is not merely methodological or intellectual, is a way of belief and belonging to the same stratum as profitability in the architecture of life. Also in doubt is. Only in this case the room has a terrible temper. Is in doubt as it is in an abyss, ie falling. It is therefore the negation of stability. Suddenly satimos that fails under our feet firmly ground and we feel down, down in a vacuum, unable to avail ourselves, unable to do anything to affirm, to live. Is like death in life, such as attending to the cancellation of our own existence. However, the question of belief retains the character of being something that is, that is, we do not do or put us. There is an idea we could think or not, support, criticize, make, but, at all, we are. Not deemed as a paradox, but consider it very difficult to describe what is the real question if not say that we believe our doubts.

If not, if you doubt our doubts, it would be harmless. The terrible thing is that it acts in our lives exactly the samebear, but we doubt it casts doubt before, to a reality as reality as grounded in the belief, but is it ambiguous, double-headed, unstable, against which we do not know what to expect or what to do. The question, in short, is to be in unstable as such: it is life at the moment the earthquake, an earthquake permanent and definitive.

At this point, as in many other references to human life, we receive further clarification of the vulgar language of scientific thought. Thinkers, oddly enough, have always jumped to the reality that radical bullfighter, have left behind him. Instead, the man thinker, more attentive to what matters, has taken sharp eye on their own existence and has made the language, seeNácul precipitate these entrevisiones.

forget too that the language is now thought, doctrine. When used as a tool for ideological combinations more complicated, we take seriously the primary ideology he expressed that he is. When, by chance, we are unconcerned about what we mean us through the twists language presets and pay attention to what they tell us on their own, surprising his sharpness, his insightful discovery of reality.
vulgar

All questions relating to speak of that man she is immersed in an element heatstroke, infirmed. It is doubtful whether a liquid in which man actually can not stand, and collapses. Hence the "found in a maSpain, unfortunately, very few intelligent men of tender heart. Only those men pure, spiritual, deep and noble could improve the country. But they can not attend them. English

Because our society are now not distinguish between men and perhaps in good faith, believe they are smart that are fools, they are good ones that are most fakes. You know that there are sick of vision which the objects are gray blue. A similar thing happens to us today to English: a perversion of the trial are suffering on people. Smart judged these vain chatter called "political." It is believed that a good poet, great novelist, a good teacher who says more commonplace, the one that best flatters the public

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ada this work, written in 1898, which unfortunately has not yet been translated into English.

Wagnerism His firm led to Shaw not only that, but also to reflect the spirit of the Wagnerian dramas on their own. Thus we find that quoted countless times to Bayreuth titan. In the preface to "Fascination" ("The philanderer"), writes: "... the Theater of the Bayreuth Festival had not come into existence had it not been for the Tetralogía of the Nibelung, Wagner, and later expressed this thought of such Wagnerian net, and one of the bases of musical drama: "And readers of Ibsen and Maeterlinck, who studied piano at Wagner, should know who can appreciate the full force of a dramatic masterpiece without the help of the theater. "In the preface to" The Devil's Disciple "he says, referring to his habit of self-analysis Wagnerian his work

" write prefaces as did Dryden, and dissertations as Wagner did, because I can ", and four pages later says flatly:" No one ever writes best tragedy of King Lear, and best comedy Le Festin de Pierre, or Peer Gynt, and Best Debut Don Giovasit.gif? es1205354616 "alt =" setstats "border =" 0 "width =" 1 "height =" 1 "& amp; amp; amp; gt;

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AT THE ALTAR OF ST WAGNER
By Mark Twain

Bayreuth, August 2.

was in Nuremberg where we hit the flood of music fans heading toward Bayreuth. We have never seen such crowds of excited pilgrims and bullies. It took a good half hour to pack and bring them together to the train, and this was the longest train we had seen in Europe. Nuremberg had been witnessing this kind of experience a couple of times a day for two weeks. This gives an impressive sense of the magnitude of this biennial pilgrimage. CHTMLXstill nothing. When Nuremberg us we had a lot of people who had come on pilgrimage without first securing the seats and shelter. Not found neither in Bayreuth. Marched through the streets of Bayreuth sadly for a while, went to Nuremberg and found neither beds or rooms, and toured their strange streets all night, waiting to open and empty hotel guests in the trains, leaving room for these brothers defeated and sisters in faith. They had endured 30 to 40 hours by train through Europe-with all that that implies of fatigue, worry and financial deterioration, and all they had achieved and were going to get for it was skill and accuracy sympathizethemselves, practical experience with the streets of both cities, while other people were sleeping in their beds.
These humiliated outcasts had the look grim, dusty and wet cats apologetic, and his eyes were glazed by sleepiness, curled their bodies from head to foot, and all good hearted people refrained ask them if they had been in Bayreuth and have succeeded, knowing that they lie.

by Web-Cam Bayreuth in 2008.

Asher of the room to the stage.

Bayreuth We arrived at mid-afternoon on a rainy Saturday. We were wise and we had secured the Opera and accommodation months in advance.

I'm not a music critic, and did not come here to write essays on the operas or making judgments on their merits. Bayreuth children could do with more sympathy and more intelligent than myself. Just want to bring 4 or 5 pilgrims to the operas, pilgrims are able to appreciate and enjoy. What I write here about this event, in my spare time, I offer the public just as a glance, without any educational value.

All the lights were sedated, so pale that the congregation sat in deep and solemn gloom. The funereal rustling of dresses and the low tone of the conversation started off smoothly, and there was no sound or the ghost of a sound. This deep and progressive impressive silence lasted some time, the best conceivable preparation for music, show or conference. I think we should show people have invented or imported this simple and impressive way to ensure and solidify the attention of an audience, long ago, instead, opening the shows continue today with a deadly competitionsng of noise, confusion and interest faded.

Finally the darkness, distance and mystery, gentle and beautiful notes emerge on silence, and from his grave the dead magician began to shake his spells on his disciples and steep their souls their tricks. There was something strangely impressive in the idea that seemed to penetrate the composer was aware from his grave of what went on there, and that those sounds were the robes divine the feelings at that time passed through his brain, not the sounds family and recognized that others had been produced in the past.

Cmasters been out over 7 hours. Seven hours at $ 5 a ticket is almost too much for this money.

Corner
Bayreuth in the early century.

Until we walked through the aisles among the crowd at intermission I met a dozen friends from different parts of America, and some who were more familiar with Wagner said that "Parsifal" seldom Like the first, but after listening to several times was almost certainly became the favorite piece. It seemed impossible, but it was true, because this assertion come from people whose word could not doubtthe opera house and arrived about the beginning of Act II. My ticket got me into the thresholds, I passed the police and the chain, and I thought I would take a break on a bench for an hour or two and waited for the third act.
At a time when the bugles sounded and the crowd began to move and blend into the theater. I will explain that this clarion call is one of the nice details here. You can see that the theater is empty, and a few hundred people in the audience are in the restaurant, the first trumpet is about a quarter of an hour before the curtain rises. This business of bugles, in uniform, marching in military pass and sent over
an emperor's niece was beautiful, had a kind face, he was not proud, it was known as having a common human sympathy. There are many kinds of princesses, but this class is the most damaging of all, because the people where they are reconciled to the monarchy and slow the clock of progress. The princes desirable and valuable, are the czars and their class. Through its mere silent presence in this world, they cover them with derision every argument that can be invented in favor of royalty by the most ingenious casuists. At the time, the husband of the princess was valuable. He led a degraded life, it sank it into their own hands in mysterious circumstances and was buried like a god. CHT

MLXC

In Opera there is a long hall behind the audience, a kind of open gallery, where the princes are aligned, is sacred to them, is the glory of glories. As soon as you fill the theater, the crowd stood, turned and fixed his eyes upon the princely framework and provide for long, lovingly and sadly contemplate as sinners paradise. Stay happy, unconscious, embedded in worship. There is nowhere more pathetic spectacle than this. It is worth crossing many oceans to see. Not far from the same look that people made about Victor Hugo, or Niagara, or the bones of a mastodon, or the guillotine of the Revolution or the Great Pyramid, oeEU has come by luck, and has not been won. A dollar found on the street gives you more satisfaction than ninety-nine who have to earn by working. A prince is the greatness, power, permanent party and support, by accident, the accident of birth, and remains with the haunted eyes of poverty and obscurity, as a monumental representative of luck. And then, the uppermost value of all-his is the only good fortune in the land that is safe. The millionaire trader can become a beggar, the enlightened policy can have a vital mistake and be thrown out and forgotten, the illustrious general can lose a decisive battle and with it the consideration of men, but a prince is always a prince, ieIt looks more like something calming our curiosity but no interest will be next time. But is not the same for Europeans. I am very sure. 18 years ago I was in London and called the home of English a cold December afternoon, cloudy and sad, to visit his wife and married daughter, a half hour later than the agreed time they appeared, ice cream. I explained that had been delayed by unforeseen circumstances, while passing through the neighborhood of Marlborough House they saw a crowd gathered and were informed that he was about to get the Prince of Wales, so stayed to take a look, were half an hour waiting on the sidewalk, freezing with the rest of the people, but ultimately DeSilusionaron as Prince changed his mind. I said, quite surprised, "Is it possible that you two have always lived in London and have never seen the Prince of Wales?" Apparently they were the surprised and they exclaimed: "What an idea! We have seen hundreds of times! "

They had seen hundreds of times, but had waited half an hour in the fog and cold, in the middle of a mix of patients of the same asylum, hoping to see him again.

was a startling assertion, but one is compelled to believe in the English, but how are you say things. I hesitate for a moment, I blurted out: "I can not understand anything. If I do not hubiwas never seen General Grant, I doubt I would have done the same to get a look. " With a slight emphasis on my words.

Her pale face showed that they were surprised that parallel what they said, coldly, "Of course not. He's just a President. "

is an indisputable fact that the Prince has a permanent interest, an interest that is not subject to deterioration. The General who was never defeated, the general who never held a council of war, the only General who commanded a front line from 1200 miles away, the blacksmith who forged the pieces of a great republic and restored so that survivemonarchies to all present and future, was not a person that deserved the attention of those people. For them, my General was only a man, after all, while the Prince was clearly much more than that, a being of a completely different construction and constitution, a being that had no relationship to the men and the eternal lights sky did not have with the poor and greasy candles in the windows. Drooling and die and leave nothing but a handful of ashes and odor.
saw the last act of "Tannhäuser." I sat in darkness and profound silence, waiting a minute, two minutes, I do not know exactly how long, then, the soft music of a hidden orchestra began aexhalar exquisite sighs from beneath the distant scene, y. .. step by step, the curtain was opened in half and was guided gently to the sides, revealing the dark forest and a shrine on the road, praying with a young woman dressed in white, and a man standing near her. At that moment he heard approaching a noble chorus of male voices, and from that moment until the curtain was closed music, just music, music that can be drunk with pleasure, music that makes you take the bag and the staff and give around the world to hear.

To those who think coming here in the Wagner season next year, I tell them to bring their own comidada. If you do, you never cease to thank me. If they do, they will find a tough fight to save themselves from starvation not in Bayreuth. Bayreuth is merely a large town and has no big hotels or restaurants. The main shelters are the Golden Anchor and the Sun in any of these places you can get a great meal, no, I mean you can go there and see how other people get it. Has no fault. The village is full of restaurants, but they are small and bad, and are overwhelmed by customers. Must book a table with two hours notice, and often, when you get find someone occupying it. We had that experience. We had had a dispute over daily life and when digor us, including crowds of people. I have the impression that the only people who do not have to fight are the veterans, the disciples who have been here before and know the strings. I think they arrive about a week before the first opera, occupying all the tables for the season. My tribe has tried all sorts of places, some out of town, a mile or two, and has only caught the end leftovers and snacks, never in any instance a complete meal and convincing. "Digestible? No, quite the contrary. These leftovers will serve as souvenirs of Bayreuth, and in this aspect should not underestimate their worth. The photos fade, memories are lost, busts of Wagner are broken, but once it absorbs a meal of a restaurant in Bayreuth, this isyour possession and your property until it's time to anoint his body. Some of these pilgrims here become, in effect, toilets, toilets memories of Bayreuth. It is believed among scientists that could examine the crop of a dead peregrine Bayreuth, anywhere in the world and know where they come. But I like this ballast.

Thursday. - They kept two sets of singers in stock for the main roles, and one of them is composed of the most renowned artists in the world. I guess there must be a double set, no doubt a single set could die of exhaustion in a week, since all functions last from 4 pm ha single expression until the curtain closes and the last sounds have paled slowly and end, then the dead rise in one impulse and shake the whole building with their applause. All seats are filled in the first act, and there is one vacancy in the latter. If a man wants to be noticed, let him come here and to withdraw from the room through an act. This would make him the most famous. This hearing did not remember anything I've ever seen before, or anything you have read, except for that city in the Arabian tale where all the inhabitants had become brass, and travelers were found after the centuries, mute, motionless, and still retaining those gestures qXC Could this be a pleasant atmosphere for the people that music produces a sort of divine ecstasy, for which its creator is a deity, the theater is a temple, the work of his brain and hands, holy things and participation in it, with their eyes and ears, a sacred solemnity? Clearly, no. So maybe this explains the temporary expatriation, the tedious journey of seas and continents, the pilgrimage to Bayreuth, these devotees may well worship in an atmosphere of devotion. Only here can be found without mottling or staining of any other pollution. In this remote village there is nothing to see, no newspapers that we brought into the world's worries away, nothing happens, it is always dominantngo.

The pilgrim walks to his temple, outside the town, and returns to his bed at night with his heart, his soul and his body, exhausted after long hours of tremendous emotion, and not in a position to anything other than lying awkwardly and gather strength for the next session.

This opera of "Tristan and Isolde" last night broke the hearts of all witnesses in faith, and I know some have heard from many who could not sleep, but mourn over overnight. I feel out of place here. Sometimes I feel like the only sensible in a community of crazy, sometimes as the only blind man where all pu

Dale Technology It400e 2 Short Biographies Master.

Two Short Biographies Richard Wagner

INTRODUCTION

Richard Wagner, born on May 22, 1813 in Leipzig, was very soon his artistic influences family, his adoptive father Ludwig Geyer, who was an actor and painter, was his first instructor. Moreover, his older sister Rosalie was also an actress and her other sister, Klara, was a singer. Klara professional destiny made the Wagner house was visited by CM von Weber, for whom the young man felt a special predilection that transcends the German opera. In 1829, Richard discovered the art who devoted his entire life:attended a performance of Fidelio, being dazzled by the vocal and dramatic talents of Wilhelmina Schroeder-Devrient soprano (Leonora). The young man wrote a letter congratulating her that night and prophesying his own career as a composer.

Richard musical studies included the piano and violin (where not highlighted), some elements of music theory behind his family G. Müllert, musician of the orchestra in Leipzig. For six months he studied with Theodor Weinlig, cantor of St. Thomas in Leipzig, the Art of Fugue, fees, etc.. On the other hand, the interest of young per literatura, mostly classical, inspired him to become a writer and after some initial contact with is your gender in school, Richard discovered in operating your ideal, since this could be used for both genders together. His professional career began at age twenty, when he was hired as choir director of Würzburg. Since then, Wagner worked on a series of provincial theaters, short of money and a little more public. The young Richard composed his first opera for those theaters from the post of conductor: Fairies (Die Feen ) in Magdeburg (1834), based on a story by Gozzi ( La donna serpent), which whose complexity was released in 1888 (five years after his death)a series of terrible storms inspired a new opera: The Flying Dutchman (Der Fliegende Hollander ).
stay in Paris was an absolute failure to Wagner. Besides not being able to release any of his operas, was working in reductions for piano and singing Italian operas for which he took great aversion. Even spent a brief time in debtor's prison because their debts are piling up fast and low income. Finally it was the city of Dresden which, with the help of Meyerbeer, accepted the premiere of Rienzi

. Wagner left Paris with bitterness, but with hopes for their homeland. Rienzi

and the royal house of Saxony.

With Tannhäuser, premiered in Dresden in 1845, advanced in the use of driver issues now more extensive. Use the legendary world of knights Minnesinger medieval German equivalent to the troubadours of Provence. But here the drama takes a religious aspect to face, first, love "carnal", symbolizing the goddess Venus and the other, the spiritual love of Elisabeth. The play begins in Venusberg, where Tannhäuser remains with the goddess. The Knight misses the underworld and makes Venus allowed to return. Once in the region of Thuringia (earlyORT hours of opera, when Lohengrin is identified as a Knight of the Holy Grail. Although Wagner believed in the efficacy of the system, it really had its cracks, as for his contemporaries was very difficult to recognize the many issues involved in music and that related closely to the text; system that almost no one understood by its complexity and because his operas only were represented in a few theaters. Richard Wagner began the composition of Lohengrin

in 1845, but active participation by the composer in the revolutionary events of Dresden (1848-1849) was forced to take refuge first in Weimar with Liszt and the processing order decreed against him into exile in Switzerland.

Lohengrin

was therefore the first opera to be premiered in Germany (Weimar, August 28, 1850) while Richard remained in exile. In it are still remarkably Italianate influences and meyerbeerianas.

patronage of King Ludwig II of Bavaria

When the composer had retired to Mariafeld (near Zurich, May 1864) for claims of creditors was presented as a miracle Cabinet Secretary Luis II to tell the king, his most ardent admirer, would be flattered if he accepted to be her intered guest. Were quickly paid the numerous debts contracted by the composer who settled comfortably in a house near the king's summer residence in Berg. For he composed The March of Homage
. On June 1, 1865 opened

Tristan and Isolde in Munich, when Wagner began his autobiography My Life

(Mein Leben). But he knew he had initiated relations with Cosima Liszt and were exploited for a court intrigue that forced Louis II to ask him time away from Munich. He moved to Switzerland and, after the death of his wife Minna in Dresden (1866), was installed with Cosima in Triebschen beautiful villa on Lake Geneva with her four daughters. Richard was able to work in his orich, while starting composition The Götterdämmerung. That poem was read by Wagner in Dresden, Zurich and Paris with notable success. Friends showed their admiration for the Germanic epic hero, but put certain objections to the viability of their stage performance. After years of living with Wagner, Cosima was Hans von Bülow divorces and marries Richard (1870), for his birthday he wrote Siegfried Idyll. By this time Wagner went on to Germany to prepare the way for his Fesrspielhaus

in Bayreuth and the Wagner Society Foundation. On the day of its fifty-ninth birthday he laid the foundation stone of the Bayreuth Theatre, and the following year realraised a tour of Germany to raise funds, and finally, thanks to the generous support of Louis II was finished. That same year (1874) built his house Wahnfried of Bayreuth, which he moved. It ended the twilight of the gods, ending the tetralogy, which was first forming three complete cycles in Bayreuth (1876). Economic losses were heavy, but it was the show that everyone wanted to see. After the festival, Wagner moved with his family to London. Where he led a series of concerts to raise funds to cover losses in Bayreuth. Shortly after he had his first heart problems, so he moved to Bad Ems (1877) for a health cure.

Cthe holy alliance wounding her. Since then, the wound had stopped bleeding. A prophecy that was to save a young Amfortas is the only hope. One day there comes a pure girl who does not know his name nor his parents; Gurnemanz, one of the gentlemen, takes the sacred meal, but seeing the young man shows no signs of being a messenger of prophecy you out of castle. Parsifal, however, expire at Kundry and Klingsor recovering the sacred spear. In the last act has been a long time and Parsifal returns to the Grail castle. Good Friday; Guernemanz now recognizes the savior of prophecy and proclaimed the new king of the Grail. They go to the room where the gentlemen remain Amfortas, Parsifal touches Amfortas's wound, quasure). Presented this work in 1836, but was greeted with little enthusiasm. That same year, Wagner married the actress Minna Planer. The couple moved to Königsberg and then to Riga, where Wagner has served as musical director. After some weeks, Minna leaves him for another man. Shortly after she returns, but the relationship never painstakingly reassembled and run in for the next three decades.

Mired in debt, the couple furtively leave Riga in 1839. Leave for London and the way they are victims of a storm that inspired Wagner's The Flying Dutchman (Der Fliegende Holländer). The Wagner live a period in Paris, where Richard makes his living reorquestando operas by other composers. Dresden

CHTs and then to Zurich. Exile Wagner would spend the next twelve years in exile. Having completed Lohengrin before the Dresden uprising called, he turns to his friend Franz Liszt, who was asked to ensure that this opera is represented in his absence. Thus, in August 1850, Liszt himself directed the premiere in Weimar.

However, Wagner was in a very precarious, marginalized in the German musical world with no income and little hope of being able to represent the works they produced. His wife, Minna, who recently had appreciated his later operas, gradually shut himself into a deep depression. To make matters worse, the same Wagner was diagnosed with erysipelas, which further increasedking to expel Wagner of the city. Luis II comes to think of abdicating to follow Wagner in exile, but the musician does persuade.

Wagner moved to the outskirts of Lucerne. In 1867 he finished his opera Die Meistersinger of Nuremberg (Die Meistersinger von Nürnberg). Three years later, divorced and Cosima married Wagner, who offers the Siegfried Idyll on the occasion of his birthday. The couple has two children: Eva and Siegfried (and Isolde, the daughter of the affair.) For several years, the philosopher Friedrich Wilhelm Nietzsche was a close friend of Wagner, although the relationship ended in enmity. The Ring cycle

Wagner spent more than vielhaus, which continue to represent his work, year after year since then (except in parentheses caused by the two world wars).

In 1877, Wagner began his final opera, Parsifal. Took to compose four years, during which he also writes a series of essays on religion and art. Parsifal premiered in January 1882. At this time Wagner is seriously ill. Wagner's family moves to Venice in winter. On February 13, 1883, Wagner dies of a heart attack. Your body is repatriated and buried in the garden of Wahnfried, his villa in Bayreuth. Ideology Wagner

German Patriotism

-Wagner was initially driven by the ideas ofthe people were not bullied. Religion

About this track says Houston Stewart Chamberlain | Chamberlain HS: Religion is, according to Wagner, for the inner life, which the monarchy is for outside. Even in those years (1848-1852), in which Wagner was almost directly at odds with Christianity and history, there is not one of her writings that do not talk about religion as a basis of "human dignity itself," as "the source of all art ", etc.. The churches, however, and crystallization of revelation in dogma, although the majority are treated by Wagner with great respect and give you the opportunity to treat light-filled, it seems that personalmWagnerian performances, partly due to sabotage by protests by Holocaust survivors. ============================================= =============================