купить Karategi

Augustine LETELIER / The Japanese spirit in the light of the cataclysmic

TEST His idiosyncrasy and cultural aspects:

The Japanese spirit in the light of the cataclysmic

By Agustin Letelier

much as struck by the images of devastation from the earthquake, the tsunami and explosions in Fukushima nuclear power plant, have been impressed with the Japanese people contained reactions to these misfortunes. A perusal of his spiritual and philosophical and peer support some of these traits.

tsunami images surpassing barriers protecting the city of Sendai and dragging a black wave boats, houses, cars and debris remain in the memory for a long time . We have in this aspect with Japan a sad brotherhood. At the time of the great cataclysm of Valdivia in 1960, the tsunami wave arrived in Japan and destroyed two seaside towns. The entire continent American has a continuous movement of 8 mm per year to the West and introduced in Asia. We will always be linked by a constant tremor across the Pacific Ocean.

The Tohoku region, where the port of Sendai, near the epicenter of the quake, has a long history of great earthquakes and tsunamis. The region is highly exposed to the latter due to the many deep bays that amplify the force of the waves. In 1896, a magnitude 7.6 earthquake sent waves of 38 meters and caused 22,000 victims in 1933, a tsunami caused 3,000 deaths. An earthquake similar to the March 11, at magnitude 9.0 or greater could occur in 869, when the port of Sendai was devastated by a large tsunami that Japanese scientists have found from ancient chronicles and evidence in sand deposits.

much as struck by the images of devastation from the earthquake, the tsunami and explosions at the Fukushima nuclear plant, have been impressed with the Japanese people contained reactions to these misfortunes. Seeing groups of people on roofs of buildings waiting to be rescued or will water down the neat rows that make buying a food ration and water, the quiet statement that at this not only hope that things return to normal and then work to recover, seem surprising. But they are not.

expressly contained

A central feature of Japanese idiosyncrasies is moderation. Neither pain nor joy are expressed grandly. The deep emotion of seeing a long time after someone very dear is expressed only with a nod and silence. The pain is not shows in public. Crying is for intimacy, indicates weakness is best not to show. Love is a personal and intimate feeling, a deep love is inexpressible, to try to tell is trivialized.

This contention is evident in the "tatemae" which is correct. The "wa" or harmony should be preserved. Recklessness that could disturb should be avoided. One thing is the inner, or "honne" and other outward expression. In every person there is an inner being that is respected, but the outward manifestation be taken into account the others. The application of these principles is complex and depends on each person, but to be careful in the personal expression is a fundamental principle.

Soft grief at the loss

To understand the ease with which the Japanese people are accepting the consequences of cataclysm is necessary to remember that Buddhism, religion in Japan, has placed emphasis on the impermanence of things. Everything is finished, nothing lasts forever. It is wise to accept the inevitable.

Their reflection in art is the "mono no aware", or mild pain at the loss. In the analysis of the main Japanese literature novel "Genji Monogatari" (from the author Murasaki Shikibu, between 1002 and 1022), the "mono no aware" is present in many of its chapters. And earlier in the "Manioshu", the first collection of verse compiled between 630 and 760, the contained expressions of pain are a central part of his poetic richness. The "mono no aware" is the sentiment of the geisha KOMAK on the novel "Snow Country" by Kawabata, and is present in much of contemporary Japanese literature. The pain is not expressed in piercing screams, but with a sad look or tilt the head in silence.

Shinto and nature

Moreover, Shintoism, Japan's first religion-now coexists with Buddhism, emphasizes the dependence on nature. We are in inexorable life cycle. The sun, earth and water are powerful forces we rely absolutely. All we can do is to study, know and accept his power.

Maybe that's why the governor of Tokyo said it was a punishment for selfishness and superficiality reached by the Japanese people. Then had to apologize to the victims and their relatives, in this moment of deep pain was inappropriate expression. But it is retracted, said his intent, he thinks that the way politics is carried today, the banality of consumerism and selfishness have undermined the traditional values \u200b\u200bof Japan, and this may be the punishment. The forces of nature are active, and are always present.

Confucius and hierarchies

The order in which people wait for their turn to receive a ration of water and pay to receive it is a product of scales of values from Confucianism. Confucius, today considered a philosopher, not a deity, he proposed a complex and hierarchical system. Taken together provide the foundation for social order.

The social good is more than individual good. It is the duty of man to recognize the hierarchy. Parents are a natural authority, and owe them the utmost respect. Persons engaged in public service, police officers, teachers, doctors, are a senior role and must be respected. The provisions of the laws, written or otherwise, are mandatory for everyone.

Without respect to hierarchies, without compliance with the law, society decays and disintegrates. Nobody can claim a personal solution is resolved before the general. If the problems are many, we must first solve the most important and the others later, so be patient and wait.

Across the region near Sendai have broken gas pipes and water, no electricity, no food, are consequences of the biggest earthquake in the history of Japan. What are you doing! Who are you going to complain! This corresponds to cooperate in the solution. First you have to treat the sick, the wounded, the elderly and children, then will come the turn of others.

"Thanks, Fukushima?

The deterioration of the Fukushima nuclear plant is a different situation. All the enormous destruction caused catastrophe has been overshadowed in the media attention worldwide. There is international concern and in most countries with nuclear plants for power generation are reviewed future projects. Radiation experts say you can not talk about nuclear castástrofe and that the situation is not totally out of control. Today medicine to neutralize relatively radioactive contamination of the body and the affected sites.

While there may be some doubt about the degree of information supplied by the government, the general attitude of Japanese people is confidence in the information and the ability of technicians to fix the problem. Only foreigners trying to leave the country. The Japanese, if that does not affect their work away to Osaka and further south, but most still at their posts, performs its functions and hopes that eventually returns to normal.

A Japanese newspaper article, Asahi Sinbun, March 16, 2011 - expressed a particular viewpoint that corresponds to another critical value in Japanese culture: gratitude. Most importantly there is no law in Japan that gratitude. It is an obligation that can last a lifetime. What thanksgiving fit in this case? Surprisingly, it is a Fukushima nuclear plant. The article states that "the company enjoyed its benefits for the first time after the war. He gave cheap energy that helped develop and now the society at large must accept the consequence." There is a spirit in that statement that expresses a perspective rooted in Japanese culture.

words of Emperor

Given the magnitude of this disaster, the Emperor Akihito spoke on television. You are not required to do so, he has no political functions, represents the values \u200b\u200band culture of Japan. Once a year we celebrate the birthday of the emperor and his family out to the balcony and greet the people at that time only have access to the Imperial Palace gardens. Before this tragedy, sent a brief message in essence says: "I hope from the bottom of my heart that all people together, to address each other with campasión and help them overcome difficult times. We do not know how much totals the number of victims, but I pray for every person that can be saved. "is the union of all who will come out of this difficult time. There will be measures of the government, international aid will be, but it is the mutual support that will allow each an adjournment by itself.

And perhaps no better image of Japan is shown on Thursday that just passed by NHK, Japanese television, in Sendai, amid the devastation, in a partially destroyed a school room with the children next to the window to get some light, it made the lessons. And in a school in the midst of mourning for those who no longer were, became, as scheduled, the graduation ceremony for graduates. That is the spirit of Japan.

* Agustin Letelier is academic Asian Studies Program at UC, visiting professor at the University of Tokyo (1990-1993) and Kansai Gaidai University, Osaka, 1999-2002.

Article: http://diario.elmercurio.com 20/03/2011

How To Give A Vote Of Thanks Speech

JAPAN / Haikus of March 1

Haikus of March 1 sad

Several Poets write poems to The Cultural their support and care to a wounded Japanese

fortnight ago, another March 11, the world shook with Japan. Since then we have drowned in sewage and shaken with nuclear terror, the shadow of the apocalypse and stoicism of a people issue. Now, today, spoken by poets Robayna Andrés Sánchez, Felipe Benítez Reyes, Jesús Ferrero, Clara Janes, Vicente Molina Foix, Ana Merino, Jesus Aguado and Martin Lopez-Vega writes for The Cultural their emergency haikus. Also Alberto Olmos, who spent three years in Japan, describes its earthquakes, between panic and porcelain, one of Japan's most popular writers in the world, Banana Yoshimoto, explains, in first person, how to shake their world saw on a road , and Manuel Cruz examines the plight of the Japanese people, the victim, again, technology and civilization.

SURVIVOR

By Jesús Ferrero

not see what you see,

seems absent.

His face is full of lost streets.

SEQUENCE

The giant wave

smoke that gave birth to the world.

Only seagulls flying over the disaster.

succession of forms

Just before the quiet,

wet streets, snow.

A moment later the fever, death, nothingness.

MARCH HAIKUS

By Felipe Benítez Reyes

a

;

The rough seas,

wound itself

killing dies.

2

What flees

dying wave

drag us?

3

You, too, sea?

Your sapphire blue was

of my metaphors.

haibun

By Andres Sanchez Robayna

For John Gopar, tragic days of Japan in

A large dam, an engineering project. On seeing her, how can we forget that butterfly that fluttered aimlessly.

rapa An old monk at a young monk. Cold hands. The razor glides over the skin of the boy. Before had been cutting onions.

Four figures crossing a bridge. Surrounds a pale light. Know that everything that exists across a bridge.

"The world is a bridge. Cross it, but do not build your dwelling on it, "says the old proverb.

HAIKUS CHAINS

By Ana Merino

A breath of salt

shakes in his cloak

gray epilepsy.

**

is full of light

mud in the shadows,

are born again.

***

you breathe in

the heat of the earth

chains.

JAPAN, MARCH 2011. THREE PHOTOS

By Jesus Aguado

About mask

Antigen poses

a grasshopper.

A boat passes

over a bridge.

Play the ocean.

Plum blossoms.

corpses and rubble.

A ball.

FUKUSHIMA, 2011

By Clara Janes

It was the moon

who lifted the waters

against life

wise men

as serene flowers

waiting in line

fires break out

clouds of smoke and debris

in our bodies

Three haikus

By Vicente Molina Foix

Water

Under the Sea

tears look yours.

The sea hurts

Air

Sky lead.

No color in the cloud.

And the silent wind

Earth

flees Earth.

The dog gives a cry.

souls float

AFTER THE TIDE

By Martín López-Vega

After the tide

a boat on the roof-

confusing flight.

Feet in the clouds,

head on the floor

broken ground.

Snowflakes

as prayers broken-

or silence speech.

***

A broken map

By Alberto Olmos

My first earthquake I experienced in the town of Motegi (Tochigi) in 2004. Was at the home of Japanese friends who were engaged professionally in ceramics. The husband was showing me his workshop. There were clay and clay, glazes, lathes and boats, and numerous pieces freshly baked on wooden shelves. There were cups and dishes and plates in white, made from porcelain.

Suddenly everything started shaking. I felt a powerful vibration connecting the world from the soles of the feet. I looked around as if seeking out the float, the harness rescue, a cure. But there was no cure, only human helplessness before a fault on the planet.

"It's okay," said the potter. Only an earthquake.

Nothing happened, indeed. I experienced my first earthquake panic and paralysis. Were twenty seconds that I was not able to cope. Then I thought that my fear had been contradictory static. But you could not escape the enemy when the enemy was at once the entire battlefield.

Months passed, years, and with them disappeared panic. He lived in the town of Moka and earthquakes coincided with my food, roamed my snacks, participated in my dinner. Only silence preventive provoked in me and in my regular spot accompanying the sinking of the ground. It was a respectful silence and resignation. Was used to vibrate the world to hear, and to gauge the potential danger. If someone stood up, was a sign that this earthquake was over six points on the Richter scale. TV informed us immediately about this matter and indicated the epicenter on a map.

Each apocalyptic earthquake urged talks. It was memory of the great Tokyo earthquake in 1923 mentioned the 1995 Kobe, where the yakuza was the first to render assistance to the population. Finally recognized that the Japanese lived in the hopes of a major disaster, an irreparable broken on that map on TV.

Because the earthquake itself is the territory.

But Japan is primarily a map. Japan is committed to that map, with the train schedule and the org. It is a country that works, he wants to continue working, a people that brings order to the storm.

So now draw a new map, buried their dead and attend to work.

nothing more beautiful than a man waiting for the earthquake making porcelain.

***

The return of fear

By Manuel Cruz

There was a day when they started to get the first news of the enormous extent of the damage inflicted by the tsunami on Japanese nuclear plants, where most of the newspapers of this country agreed to use in its front-page headlines, almost as if they had agreed-the same word: panic. In that context, "panic" did not mean simply "extreme fear" referred to by the RAE dictionary but rather a step further, to what might be called an uncontrolled fear.

The difference is certainly important. For if the fear is one of the most expensive collective records of power, insofar as it can offer to the fearful as the only authority able to protect them from the threat that scares them, the panic, to bring forth in us an ancient compulsion of survival, it seems that we return to what classic termed the state of nature, the only thing that occurs is a stark struggle of all against all, far from any form of cooperation, rationality or fraternal empathy and solidarity .

Lo and behold, it was from these latitudes was perceived as a panic was not apparently lived in the same way by the actors. Because Japanese citizens, far from reacting in desperate shape that corresponds to a limit situation have done, to continue with the most repeated topics in recent weeks, giving a lesson of serenity, dignity and civility. What kind of account should move as unexpected reaction?

Put aside, for obscenely concerned, those who have used the passes Pisuerga Valladolid to establish a hierarchy between victims of the first (Japanese) and second (eg Haitians) to then charge against those who allegedly took advantage of the bad conscience of the progressive sectors of developed societies to, critical of predatory capitalism through, live silly soup of international charity. Before them, the argument goes, the Japanese would have given a lesson in culture of work, effort and sacrifice of so many should take note. No objection to the argument if it were not always used systematically against certain sectors and not against others. (I mean, one missing, for example, that those same Japanese model enthusiasts do not use it to mark the disaster that has represented for the global economy of casino capitalism, the pernicious role played by speculators without any culture of work, or poor exemplar which follows from the fact that the incomes of executives of large corporations, far from decreasing in time crisis, have been increased. In other words, there are seats to be Japanese, let us be all, but not always the same.) Perhaps of most interest in this context to try to draw the appropriate conclusions from the idea that anthropologists tend to repeat according to which human nature is culture . The Japanese have shown through its reaction to something more significant than the mere fact that the panic is controllable, it is not so much a return invincible state of nature as a manifestation of the worst of our culture.

They would not have been superimposed over the biological requirements for survival in the name of the spirit, but the trend would have faced a fiercely individualistic-so cultural, so social, so she induced with a community spirit that is rooted in their particular traditions. These traditions have allowed the Japanese people starring in episodes of many types, including the most cruel fanaticism unleashed or more (no people who do not have episodes behind be ashamed of.) But it would certainly be in bad taste at the present time delayed to evoke the past. Perhaps a fairer, more compassionate and more worthy to remember that your suffering now connects with another, inflicted more than half a century with tools similar to those now precisely in the name of civilization and democracy. Cruel irony, of course, suffer twice from the same affliction, only by a different hand.

***

Five days after

By Banana Yoshimoto

At the time of the earthquake, was on his way to pick up my son at school. My husband was driving at the time, but due to strong earthquake had no choice but to stop the car at the side of the road. In the car window, I saw how far some tall buildings swaying, and I thought: "There will be many problems." Fortunately, my son was safe in school, and went home with him safely.

Upon arriving home, we found some damage, like broken glass of a framed picture and some books that had fallen off the shelf, but luckily there were no other serious blight in our home. A neighborhood friend spent at home and my office immediately and kindly offered to lend a hand. I took care of people who could not return home for the interruption in the operation of public transport.

Mobile phones do not work at all, so Twitter and Viber were the most useful ways to get information. Felt some aftershocks, but there was no serious injury in Tokyo.

Now, the concern is the fact that people are confused by the disaster, and has started buying like crazy everyday materials and products. Rice, canned food and toilet paper are exhausted everywhere. Nor is it easy to travel by car by restrictions in the supply of gasoline.

saw on television extremely tragic pictures of tsunami that have had an enormous influence on people. However, some stations have realized and are changing their normal programs with subtitles for other information. I was deeply impressed that brave decision of Channel 12 TV Tokyo, which was the first.

On the issue of nuclear power plant in Fukushima, yet I can not get an idea about it because of the many opinions offered. However, I would say I am impressed by the large category of Japanese engineers who are making every effort to try to prevent the explosion, instead of talking about what is right or wrong. My heart is bursting at the large number of people who have died, but on the other hand, the SDF are engaging in rescue work and Most survivors are helping each other continually. Not a single day that I do not realize how big is the Japanese people. I think a writer must convey a sense of hope to everyone, whatever the situation. I do not want to stop smiling, under any circumstances, lose the freedom to think, and I want to face any difficulties with courage.

Article: http://www.elcultural.es 25/03/2011

Dbz Vegeta Ss4 In Kramp

sad Diego ZÚÑIGA H. / The Bob Dylan Rolling Stone

New Book Biography of a Song:

rolling stone Bob Dylan

By Diego ZUNIGA H.

was elected the best song of all time and now arrives at a book devoted exclusively Chile its history. "Like a Rolling Stone. Bob Dylan at the Crossroads" by Greil Marcus talks about everything from their context, their letter but, above all, of its creator.

is a thud. Strong. A drumstick hitting a drum. Silence. And then it all begins. A story. A flood of words and images. An epic poem. A story written in verse. A Antipoems. The story of a girl. The story of someone who hears that story. A song. The best of all time, according to a survey conducted in 2004 by Rolling Stone, 172 critics and musicians.

"Like a Rolling Stone" by Bob Dylan, begins: with a thud. Then silence. Then the rest of the story. That which is told in "Like a rolling stone. Bob Dylan at the Crossroads", the essential cultural critic Greil Marcus (Lipstick Traces). Which speaks of June 16, 1965, when he recorded the song. Which speaks of its lyrics, its context, from the days when Dylan was still simply a folk singer. Which speaks of the days when The Rolling Stones and The Beatles ruled the music and suddenly, when the song appeared, changed everything. Or at least changed to Bob Dylan: "Spring past would stop singing. Was consumed, and as things were going, going it was a stressful situation (...). In any case, played many songs that would not touch. Did not want to sing words that sing. I do not mean words like 'God' and 'mother', 'president', 'suicide' and 'knife'. I say simple words like 'yes', 'hope' and 'you'. But "Like a Rolling Stone 'changed everything," Dylan told in an interview in 1966, almost a year after it was composed. Nearly a year after things had begun to change.

Dylan's story

Greil Marcus's work is comprehensive, precise, almost always enlightening. This is the story of a song, but also the story of Bob Dylan and the Sixties. Marcus provides a detailed context, generating associations, influences and dialogues that seem made by someone who has heard, seen and read all of those years. The book work, sometimes as a short biography of Dylan: his years as a folk singer when she met Joan Baez, when it breaks somehow, with that trend and gets to the stage with a rock band that July 25, 1965 when he played for the first time "Like a Rolling Stone" Live at Newport Folk Festival and was booed, as well as what came later and "Highway 61 Revisited" The album that started with this tune: the new versions, influence and interpretations about what he meant literally. (See box)

However, one of the most lucid of this research is when Marcus is dedicated to unraveling the song from the musical, getting some really inspiring, "Then ( the first drum beat that opens the topic) for an extended time, there is nothing. Every time one hears it, the first sound is so raw and hollow surprising that split second that follows suggests the image of a house falling down a precipice invokes a void. "And later writes:" There are drums, piano , organ, bass, guitar, rhythm guitar, tambourine and a voice. Although any instrument can arouse interest and one can choose to follow and serve only to its history (the body pursues the story of a road that branches off every time you turn your head, the guitar features a story about someone who is looking for something but just turns, the singer puts her ornaments fairy tale about the girl lost in the forest), each instrument draws a path that leads to another (...), until everything is connected and each instrument is a passageway. It is possible that nothing stays still ".

Judas response

The Rolling Stones, Bob Marley, Jimmy Hendrix, Green Day, Robyn Hitchcock made their own versions of the song-even is a key that is hip-hop, performed by Italian Articolo 31, entitled "As a scalciata pietra" - showing, writes Marcus, admiration for Dylan and for this particular song. But his reception was not always so positively.

Despite reaching number 2 on the Billboard charts, the first live experience playing it was not always the best. In addition to the booing remembered the Newport Folk Festival, is that unforgettable night of May 17, 1966, at the Manchester Free Trade Hall, when finished playing "Ballad of a Thin Man" and in that brief pause between that song and the next, which was more or less than "Like a Rolling Stone" - an angry student shouted Judas!. And Dylan said he did not believe him, he was a liar, and then, as Howard has Soun in a biography of the singer, "The Hawks went to (his band) and as he began the song urged them to touch 'fucking high '". It is likely that "Like a Rolling Stone" never sounded so strong as that night. Was the answer I gave the fan and all who felt betrayed its past folk and protest songs, and had gone to the other side. What is not understood, and were slow to understand, is that there began to be born another Bob Dylan, the memorable albums of the late 60's and the one who almost died in a motorcycle accident, the he did "Blood on the tracks", one of the most moving records of indifference, and the one he sang to Pope John Paul II. An almost incomprehensible Dylan, but Marcus gets it by now. When traces the origins of the song singers and groups as diverse as Muddy Waters, Elvis Presley, The Animals and the Mississippi blues musicians like Son House and Garfield Akers, or even Allen Ginsberg's poem "Howl." Are these connections when Marcus fails to understand Dylan, his lyrics, his music, his life and this song so enigmatic but important. Moments are brief, but accurate, before the U.S. will slip away again, like a rolling stone.

How do you translate "Like a rolling stone?

One of the most controversial and complex "Like a rolling stone" is his letter: What are you talking about Bob Dylan? Greil Marcus raises the question too, and gives voice to others to respond, despite never ditch definitely the issue. "As I would say in 2004 the composer Michael Stepping, 'Like a rolling stone' could be 'a song that had as its background the problems the narrator with his girl 'could be even more, a warning for those who have had everything easy in life and now is about being embarrassed, but I am unable to hear it as just that,' "writes Marcus.

But besides the different interpretations of the lyrics, there is the complex task of translating into English the phrase "Like a rolling stone." Several years ago, the Argentine writer Rodrigo Fresán translated lyrics Bob Dylan, though by different problems was never published. In an interview with Chilean half said the Argentine translated the expression of the form "As a stray bullet," but he denies it: "I never said that. Not that I think about it. Things Internet. Not mine. Mine was 'Like a rolling stone' or 'Like a rolling stone'." Sergio Coddou ("Machina"), Chilean poet and translator agrees with him: "I still can not find the exact term, and that's the beauty of poetry and the translator of this yoke, which is always the mystery brew between words and there are dead ends. But I am inclined to that of strawberries. " Rodrigo Olavarria (Alameda Behind Bars "), who translated" Howl "(Anagram), for Ginsberg, also agrees with them:" What happens is you have to find the meaning in the songs blues. Think it is an expression that speaks of a stone not to walk. It is no house, no place to stop. "Anyway, any of these expressions is more accurate and better-than the one in the book:" As a song that wheel. "

Article: http://diario.elmercurio.com 20/03/2011

Sample Of Vote Of Thanks At Wedding Reception

Alida PINION / The Thing on the books of Sor Juana

Laptops Female Fertility

José Antonio Marina / The love, of course, there

Love, of course, there

[" what we mean by love?]

By José Antonio Marina

For Aristotle, "love was willing the good of someone." Stendhal distinguish between passionate love, love, pleasure, love, physical love of vanity. Rilke believed two solitudes that love is shared. Proust said that love is a bad luck. After two centuries, love remains a not-know-what?

Love, of course, does not exist. There is a large range of feelings that we label with the word love, which is about to become a mistake. This lexical confusion makes us spend many bad shots, because we make decisions of vital importance to our lives through a bizarre procedure. Often experience a feeling confused, you name with the word love and, by magic, the word gives an apparent clarity to what we feel and, incidentally, introduces our feelings in a web of cultural meanings they impose, require, or expect us to love a number of features and effects that did not even suspect anything.

seem more sensible to wait and see what comes out of our feeling to know whether it was love and what love, or some other feeling was related.

I just read in a newspaper the following sentence: "The obligation to have sex by threatening her with a knife." Proust believed that love is a bad luck. Rilke defined as two solitudes shared. Is there any way of knowing what we mean by love? We tend to define that vague feeling by adding a qualification: maternal love, nature, homeland, money, art. Is there something common between all these feelings? Is there a feeling that people can go to the living things?

In my high school philosophy courses tend to spend a class to study the criteria of whether one is in love. I do it before talking about philosophy of science, one of whose major themes is that of the criteria of truth. How do you know that a proposition genuine scientific? In everyday life we \u200b\u200balso use the criteria of truth every day, and I find it interesting that my students learn the use of tiny, humble Franciscan definitive knowledge. Knowing what happens in my life and my street is more important than knowing what happens in the heart of Venus (the planet).

How do you know you love something or someone? The first answer is, possibly, the desire tells me what is the object of my love. Love is a tendency to possession. The difficulty is knowing what constitutes possession. Respect of articles is no problem: have is the ability to use or destroy something. Not appear that this meaning serves to clarify what love means, but we will discuss other more subtle ways or hold cruellest. For example, the relationship between sexual possession and cruelty that occurs in sadistic practices shows how they can complicate and alter feelings.

While love and desire can be directed at people, animals or things, I will refer only to love in the strict sense, a feeling which is its complexity and fullness when addressing humans. One of the features that we will discover is that the feeling of love can occur in different levels, and therefore having only one word, it will always be misleading if not we need some way. Stendhal distinguished several types of love: love, passion, love, pleasure, love, physical love and vanity. Our analysis will be different because, for now, we are trying to answer just one question: how do we know that we love someone.

The ancient Greeks distinguished the love and desire for love and a friendship. They called one another and philia eros. When Eros was referring to people, was seen as sexual desire. Just loved the erotically I wanted, not the person desired. This, in any case, "responded to love" and, to put it, the Greeks used the word anterao. Love was unidirectional.

The other lexical family expresses love of love or friendship. Be distinguished from the erotic, though sometimes, to join them later. In Trojan Women, Euripides says, referring to when Menelaus regains Helen, "No lover (erastes) that is not love (philia) of forever." Plato in the Lysis, denies that she loves (Erai) is not affected (method philein). In the Euthydemus, the phíloi, the ones an Adonis, are those who are directing their desires: erastai.

Eros appears as "madness" is an irrational force. The man feels enslaved, is a mania, a madness sent by Aphrodite and Eros. One of the dark forces that come to man from a mysterious and distant, and is embodied in love, like other follies are embodied in the warrior, the poet, the prophet, the shaman. Sappho invokes the goddess' braiding of deceit "and asked:" Do not enslave, lady, my heart with anguish and sorrow. " The admiration and love causes fear. Shows weakness because he can not control extraneous forces that overtake him. Why is forgiven more easily than women. There is a Greek misogyny, a fear of feminine seduction, which appears in the myth of Danaides and the Amazons. Marriage is the therapeutic invented Greek society against this domain of eros on women and, through them, over men.

This company separated the pleasure of marriage, which had no entourage, no attention to individual feelings. These were for the glycosides and efebos. They said that marriage was invented by the mythical king Athens, Cecrops, who instituted to prevent the free sex and so they could meet the parents and children. Would, therefore, against female promiscuity and against the danger posed to men, according to the concept in vogue, the women's emotional instability, his erratic and irrational. In marriage, sex becomes "work" (ergon), it stops being "game" or "fun" (pauignia, térpsis).

In Athens, as we find in classical times a situation in which the eroticism, and love in general terms, was only practically outside of marriage. Medieval philosophers, who thought a lot about these issues, distinguished three stages in the experience of love: love, desire and fruition. Ie the elements organized differently than they did the Greeks and, in my opinion, more circumspect.

For the present, including all the loving process within the human dynamics in the field appetitive trend. Love was for them the sight of a good perception of the attractiveness of a thing or person. Was this contemplation the awakening desire, which is the dynamic aspect of love. Only the lack of documentation of what has prevented them from current psychologists recognize these philosophers a clear history of his theory. The perception of love is the equivalent of cognitive appraisal that they have to admit, quite rightly, as an antecedent of emotional experiences.

The experience of a good era for these philosophers to an earlier movement, the need or tendency, "and the beginning of another new movement: the desire. This could make the wish not only in sexual love, but of all other loves, it is evident that each type Love awakens a kind of desire, that need not be possessive. The love of mother to child is a desire to care, collaborating with his happiness to see you happy, the desire aroused by the friendship, as Aristotle said, is to talk, share things, have fun together. Each of these desires is the way they met, what they called the Scholastic philosophers fruition.

So soon we used to relate the love with desire if you do not need the kind of desire to which we refer, and when the process is situated. So we have to find a criterion to complete it. There is no love without some kind of desire, but it is arbitrary to say that any desire can be considered love. Sartre's case confirms what I said. Love does involve a kind of desire that becomes an impossible love. Sartre says love like capture the conscience of another. There is therefore a desire for possession or power. But the notion of ownership, which he so often says love can not be first. The lover does not desire to possess the beloved as it has one thing that would be a brutal version of the possession as the consummation of any material desire. He does not want either a full surrender of PLC, but it demands a special type of ownership: you have a freedom and liberty. Neither is satisfied with a love that was given as pure loyalty to an oath. The lover asks the oath and the oath once irritated.

Sartre puts his dialectic ability to describe this love, showing its utter impossibility. Based on the desire of possession, only reached a jealous uneasiness as the hero of Proust that installs his mistress at home, to be so free of anxiety. However, care is constantly gnawed by anxieties because Albertina Marcel escapes, even when the need continually at his side, in total dependence on material. You can never completely possess an awareness of others. Marcel truce only knows when Albertine is asleep. A great poem by Vicente Aleixandre tells the same:

Beautiful is the kingdom of love,

but sad too.

Because the heart of the lover

sad at times of loneliness,

when his side faces ones eyes

that inaccessible land on light clouds.

the poem's conclusion is pessimistic: "Everything conspires against the continued existence of flame relentlessly impossible." The same conclusion must necessarily reach Sartre.

***

continue my interrogation. What other symptoms recognizes the reader who wants a person? There are, you doubt, of special interest to her, in the case of being in love is very evident. Ortega said that the crush is, for now, a phenomenon of attention. When attention is longer or more often than usual on an object speak of mania. "I think the infatuation is a phenomenon of attention, an abnormal state of it, which in normal man produces. At its initiation is not more than that: stopped abnormally attention on another person. If this knows how to use their privileged position and that cleverly draws attention otherwise occur with unremitting mechanism. "

remind the reader that one of the most fundamental and basic feelings is precisely the interest, and have called attentional awareness to our first connection with the goodies. Ortega says what is true, but is still not sufficiently clear criteria. Our attention can be absorbed by all types of obsessions, worries, fantasies and dizziness that can certainly be confused with love but only signify the deep involvement of the subject in an event.

Maria Eugenia, the niece of Don Nepomuceno Carlos de Cardenas, was educated in a convent in Extremadura, near the bay of Portugal. Among the pupils had run a manuscript copy of a passionate love letters, censored, written by Marian Alcoforado such, almost adolescent Portuguese nun that, mid-seventeenth century, is violently in love a young French officer, Noël Boston, arrived in Portugal with the troops of Louis XIV. It was an unhappy love, because the French officer, after seducing the girl, returned to his country, which never returned.

In one of his letters, told how he had started it all: "From that vantage point I saw you go, with winds that grabbed me, and it was the day I started to feel the first effects of my unreasonable passion. I thought you wanted to please me, even though I had known. I figured noticed me, distinguishing among other partners. I figured that you passed, I saw you and wanted to admire your skill and panache to make prancing horse. I was scared If you make him hard exercises. Anyway, I was interested in the least, all your steps, all your actions. I no longer felt that you were indifferent and participated in were doing. Ay! Tired know what followed these beginnings. "

Mariana Alcoforado The same consideration what happened: "I am finished with the contention of your attentions, bewitched me with your kindnesses, I gave up with your oaths, I let myself be carried away by your words." Now that you know the cruel outcome of their love, is accused because "I find worthy of my love before I say you loved me, showed me a passion, I was dazzled, I grabbed my violent inclination. No me take care of any value without trying to know if you had done something extraordinary for me. "

Maria Eugenia had felt the same sudden interest when he saw his uncle in the port of Havana. She saw him climb the gangway of the boat, just dock, followed by several servants very Slick. He saw the captain approached respectfully greeted and checked for a few brief comments that among them was a business relationship. Perhaps issues of piracy, he thought. There were too many emotions conspired: the turquoise sea, the heat, the skin shiny black slaves, the glaring light, the euphoria of having arrived, the white linen jacket he wore his uncle, freedom, the distance. The New World word for word.

Then, during the trip from the car that had pulled by horses in black who knew brought from Spain in a boat that was on the verge of sinking, he was riding his side throughout the trip. Now, months later, drunk on love and tropics, wondered if she would be able to do some extraordinary things for his uncle, as the Portuguese nun. His temperament had little to do with Alcoforado Mariana, whom was a certain passion for suffering. At the boarding school had argued violently with their peers the final sentence of the first letter of the nun: "Love me, and do more with your poor suffering Mariana." To her, this resignation, he admired both her companions, it seemed an absurdity sickly and almost a sin. "I'm not willing to show my love to suffer, quite the contrary", it said without understanding very well what he said.

There is a very expressive English phrase: "I have sucked the brains', which is used in situations that deal with love, as seduction or any of its forms, but can not be confused with it . Even me, I learned the love in the boleros, hearing that "love is a nameless something a man obsessed by a woman," I find it credible. We must therefore conclude that there is an interest in the inordinate love the love object, but not all inordinate interest is love.

The importance of this intensification of interest gives rise to many illusions of love, because the feeling is interested in something that releases tension from the tedium, a prize that everyone responds almost jubilant. We are willing to give our hearts to any situation or person to step up our lives.

What is this escalation? It is a good and complicated question. Life is an intense brightening things, the emergence of clear values, well defined, absorbing in all situations. And euphoria, flight time, the lightness, the neglect of small annoyances and bumps of everyday life. The intensity has not why be nice, in a survey conducted after the Second World War, respondents recognized that in wartime had an intensity that, once passed, awakened in them a certain melancholy.

The call of the adventure is the promise of an intensification of life. It also enhances Russian roulette, the assault on banks, the stock market game and much more. Love seeks an intense experience, but not all experience is intense love.

***

If the desire is not sufficient criterion, neither the interest nor the intensity, where do I continue looking for the reader? My students tend to look always at the same site and say you want a person where the absence or remoteness causes sadness. Nevertheless, the effectiveness of this approach is precarious. You may feel a great nostalgia for the same whose presence we disliked.

"Mademoiselle Albertine has gone!", And begins Marcel Proust The fugitive. For hundreds of pages told us that he no longer loved Albertine, who only stand for the trouble caused him. "It makes a time, analyzing it, believed that this separation without having seen was exactly what I wanted, and comparing the poor pleasures that Albertine offered me with the wonderful wishes that I could do, had arrived, very subtle, to the conclusion that he did not want seeing her again, they no longer loved her. But those words - "Mademoiselle Albertine has gone" - had just hurt me with a pain so great that it could, he thought, stand it long. "

For Proust is the pain of absence that reveals the depth of feeling. This is true, but what is not is less clear is what feelings are concerned. Because it can be the demise of a habit, altering the mores, the wounded vanity, the loss of a possession, a vague sense of insecurity, no doubt components of love but can also accompany other emotions, including hatred. There's torturer a bond with his victim, which he does not want to lose because in that relationship cruel, in that contramor, in that love black, his life is justified or exalted his lust for power. We conclude that the sadness for the absence is a characteristic of love, but not all motivated by the absence sadness is love. Apparently, the criteria we found are more secure in what they deny that what they say. We have to keep looking.

***

The following approach seems definitive: I feel that I love a person for the joy I feel when it is present. This was the definition given Spinoza's love: "Love is a joy accompanied by the idea of \u200b\u200ban external cause." Now we seem to have hit the mark with the key. If joy is the experience of my projects and will end by loving this person is to realize that she is the realization of my goals, that is essential to achieve my desires. So has an important role in the life of the lover, is its culmination.

only thing that keeps me calm is that someone as sharp as Kant put love in quite the opposite. Love is not sentiment that binds me to those that are essential for my purposes, but I love a person when their purposes become important to me. In Spinoza's concept of love is still a role for the I, self-esteem, which needs to be clarified because sometimes coexists with very little loving feelings.

A sadist may feel a great joy to subdue his victim. Perhaps inevitably be recognized under its influence and it is possible to meet all other criteria for love-interest, intensity, sorrow for his absence, pleased by his presence, but the satisfaction comes from the suffering of another person. And that can only be called love if we are willing to confuse its meaning forever.

There is an effect of love deeper than joy. I mean that fully express a bit vague with topical phrases such as "gives meaning to my life," "justify my existence ' and so on. I leave it to Sartre that count.

For Sartre's relationship with the Other appears in his eyes, and looked threatening, especially. The neighbor looks at me and as such holds the secret of my being. Know what I am. Thus, the deeper meaning of my being is beyond me, trapped in an absence: my neighbor has the edge. This start, which reduces love to the love of ontological shame leads to a dead end, because at the ability of others to override my own being can only take two positions: to turn against his neighbor, for, in my turn, make depend on my eyes, or attempt assimilate their freedom. This solution is loving. Love is gonna get rid of shame, fear, absurdity, that relationship is always conflictual relationship with others.

So great transmutation occurs, the great calm. "Instead of feeling like before being loved, worried by the unjustified and unjustifiable extrusion was our existence, instead of feeling more, we feel now that this existence is recovered and dear to the smallest detail by an absolute freedom conditions which at the same time that we ourselves with our own freedom. Such is the depth of joy love, when that joy exists, feel justified to exist. "

For Sartre, this beautiful picture is a mirage, and the reason he gives is very curious. For the love of another person must have our being, must remain subjective uncomplicated, like a divine eye from distance justifies us lovingly. But behold, this being a lover, if he truly loves, wants to be, in turn, loved. And this, Sartre, seemed contradictory. "I demand that the other loves me and I put in work around for my project, but if the other loves me radically disappointed by love itself, I founded my be required privileged target remaining as pure subjectivity in front of me, and since I love, I experienced as object and sinks in its objectivity in front of my subjectivity. "

suspect that Sartre was an impostor.

***

All the feelings that I have spoken to do with love, but overlook the most striking and innovative, which makes a change radical in the dynamic of our affection. See a huge offset, unjustified, we must consider a original and fundamental phenomenon, since it can not be derived from another. The fact is that the loved one begins to be valued for itself, regardless of the impact it has on the lover. It is because, as Spinoza said, the lover sees in the other person because of his joy or happiness. It is something more: wants, needs, aims at the happiness of another person.

Ortega said his eloquence more elaborate: "Now glimpse of what that activity, such as industriousness, of course, suspected in the hate and love, unlike emotions passive as joy or sadness, the love, however, expansion comes at the visual to the object and engages in a task invisible, but divine and the most actuosa that fits: deals in asserting its goal. Think about what you love art or country: it is like no hesitation the right that exists, it is as recognized and confirmed in every moment that they are worthy to exist. To hate is to feel irritated by their mere existence. Love a thing to be committed there, not admit, as a dependent, the possibility of a universe where that object is absent. "

novelty has appeared sentimental than can be derived from any other feeling. As Aristotle said, "Love is wanting the best for someone." This is the ultimate test of love, which is distinct from the others. The other, in one way or another, benefited the subject, while the love-object is now the beneficiary. There are thus two different directions of love, one that begins in the need of the subject, which brings up the loved and valued, and other valuables in the stands with a high degree of autonomy, which appears, however, only feeling. It is, therefore, a feeling that gives great freedom.

love Both directions are given in childhood. The child needs his mother, is happy with her presence, came to their defense, want to be protected by their affection. The love of mother to child is different. No one can say in the strictest sense you need it, want it because it gives her happiness, but what is most characteristic of that love, fundamental movement, wants precisely the happiness of the child.

Researchers who study empathy have shown that the detachment of love gradually appears in the child's life. Hoffman has distinguished several stages in this development. A few days of life, the child feels discomfort when experiencing discomfort infected other child. It appears that the child feels his own discomfort, not the other. Then begins to feel more sympathy decentered prosocial, which will make them interested in the welfare of another person. It is this phenomenon that will further promote or enhance education, bringing together a number of other feelings that affirm the values \u200b\u200bof the object energy. For example, admiration, or the aesthetic experience seem very little subjective feelings, as the role goes to the excellence of the thing itself. In speaking of the aesthetic experience we tend to see it as a mere contemplation of the beautiful object, and so is in awe. In the love relationship also appears the final independence of the values \u200b\u200bof respect of feeling loved. The lover sees the beloved clarity the reasons for his love. So experience your love like a hopeless fate.

Each of the levels I have outlined-loving desire, the pain of absence, joy in the possession, asserting the existence of others and the need for their happiness can called, no doubt, love, knowing that only the last level, which integrates the other, reaches the entire experience. It is an integrative experience and therefore very complex.

When your loved one reaches the astonishing autonomy, there appears another characteristic of love that Sartre also told, albeit biased. Whoever emerges from that feeling is a being endowed with a very special quality. The subject wants to be loved by that person. But only after reaching agreement on their own feelings, their autonomy. The man just wants to be loved by that person free, independent, valuable in itself. Surge and contradictory character of feeling: love, among other things, means wanting to be loved. If we substitute the phrase "similar to those made in mathematics, appears a curious phenomenon. Take care not to lose the reader in the words.

We have been to "love = want to be loved." If we substitute the word, is that "love = want the other wants to be loved by me." If you still did another substitution, we must "love = want the other wants me to want the one I love." So we can reach an endless circle of love solicitations. The feeling gets in an endless game of parallel mirrors, which Sartre considered as evidence of failure, but can also be interpreted as evidence of durability.

In El laberinto sentimental, Anagram.

Article: http://etiquetanegra.com.pe March 2011