Golf Cart Frame For Sale

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)

Alatorre, A., "Quevedo: from silva to ovillejo" Homenaje a Eugenio Asensio

, 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

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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).

Fernández Guerra, A. (Ed.), Francisco de Quevedo, Works of Don Francisco de Quevedo y Villegas, Library of English Authors I, Volume XXIII , Madrid, 1852. Volume II, XLVIII, Madrid, 1859.

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.