How Much Do You Have To Spend On A Quinceab

thesis "The other way" of economic Francesco Gesualdi

"The other way" of economic Francesco Gesualdi

There are many different proposals for an economy more sustainable. The New Model Development Center in the booklet "The other way" by Francesco Gesualdi, provides clear analysis of the current situation and a proposal for a cohesive society to work towards. It is proposed here a summary of the proposal, which can be expanded in the publication, free download from the site www.cnms.it.

According to recent estimates by the World Wildlife Fund (1), the ecological balance of planet Earth is in the red by about 30%, or more than is consumed every year As the global ecosystem can not produce. Leaving aside for future problems, such as global warming, we see easily than we already are: air and water begin to be a bit 'too polluted, with consequent damage to health and food production, energy resources begin to be considered scarce, and therefore more expensive, the huge amount of waste becomes a burden more and more uncomfortable.

Big problems, which are only made worse from year to year because of the way in which our society generates wealth: economic growth. "More products" means "more jobs and more wages," this is the reasoning that you do. This mechanism of increasing production of wealth does nothing but aggravate the already heavy environmental problems. Even with the excellent account of technological progress, which makes more efficient actions and products, where there is economic growth every year, creating more products and more waste and consumes more energy than its predecessor (3).

If the problem already seems so great, we must remember that most of humanity has another kind of trouble is no less urgent, such as being able to put the body in the necessary calories to live. In the world today something like two and a half billion people live on $ 2 a day at the (4). Even though these people have the right to drinking water, adequate food, healthcare, education, a home. They are people who will try to get the same chance to live with that now has the Western world, and this process can become explosive if it is hindered.

There was a time when it was thought that in a just world the entire world population would enjoyed living standards of the West, today such a thought makes no sense, given the already large problems despite the small population can create rich, if the current 6 billion people should live in the style of American life, 5 planet Earths would be needed to support consumption.

what to do?

A response immediately applicable to rich countries is the reduction of consumption: a rebellion against the system that sees people as mere consumers. Reduce consumption to a sustainable level, which the whole global population can live without draining the planet. Incidentally, less consumption means less need to work, and then more time for relationships and for society to live.

course, a reduction in fuel consumption also means recession, a word that makes the newspapers and economists worry, and darkens the day of people who fear for their jobs.
The solution proposed by the Centre for Developing New Models (2) is the 'economy of the three houses, "or principles: DIY, collective solidarity, the marketplace, the cornerstones of the economy in the broadest sense of term.
The first "home" suggests to expand the possible interventions in autonomy, in contrast with the current trend to leave to those in the expertise in all types of works: the idea is that, for many things is really necessary expertise (eg, a computer repair), many others can be managed independently (eg painting the house, cooking). DIY saves, and typically promotes simplicity, environmental friendliness, and freedom.
The second house is the public space, attached: Francesco Gesualdi need to revise the conception of national service, so you can guarantee all the satisfaction of basic needs such as water, health, education, housing, regardless of ability economic individual. To this should be able to distinguish between basic needs and desires: while the second could be managed by the market, the third house, the former should be paid by the state. Of course, this strong social pressure should be adequately supported financially - already shaky public finances - the nationality: a hypothesis is to increase the participation for the maintenance of the public good, such as through volunteering, community service, time donated to the community.
It should be noted that the proposals can be implemented by the Centre for Developing New Models require that there is a strong policy intervention and a change in the individualistic mentality is prevalent today: it should be completely revise our relationship with the community, users to switch service to active participants in society (5).

that these proposals be implemented or not, we still have to realize that the status quo will be difficult to maintain, and that continuing on the current track of growth at all costs, the outlook for the western countries are not rosy: in global village governed by the market that matters is profit, it is assumed that such firms move production activities in the poorest countries, where labor costs are low - at which point they will move their employment opportunities in poor areas , or will the energy crisis and environmental deliver a blow to indebted western economies.

Francesco Grossi

(1) Living Planet Report , 2008.

(2) See for example the National Economic Report of Italy in the last 10 years.

(3) At www.cnms.it you can download "The other way" by Francesco Gesualdi, for a discussion on the subject.

(4) Source: World Bank, www.worldbank.org
(5) A good example of this is Wikipedia, the online encyclopedia, which is created and edited by users.

I Want To Smell Nylon Feet

4 ° Biblical: Ecclesiastes

Notes of the meeting on 09/04/2010
with Don Cesare Pagazzano

In chapters 5.6 and 7 there's an argument close, but presents a collage or draw a maximum of wisdom that he himself or recover from other books of wisdom.

5.1 to 6

There is a general discussion on the use of the word of mouth and, in particular, we focus on word addressed to God, be it a prayer, a vow, a promise. The general advice is to use a few words to use so many words can refer to a poor or unrealistic interiority. When you know a word of interiority, it is always a difficult word: my inner self is unique, so to a certain point the words are universal, but when I hit the word that is only mine, words fail. To the wise, a person who uses a lot of words, use words only universal, never reaches the level of his word because that's the characteristic of being difficult, lonely. Because they know the words of our inner life, we must have the patience to stay with us themselves.

6.1 to 6

Describes a very heavy and widespread evil, which can be found also in the parable of the talents: the evil of those who have property, and not enjoying it. God has filled each of us goods, and we do not enjoy. Not being able to enjoy life is sin and evil of the most common, which is why humanity is desperate and has no more faith.

Paul VI, as described in "Thought Death" , manages to cross the passage of death because it is closely tied to the world "beyond" and is closely tied to the world "this way: who has the world can break away because he taken from the world all the possibilities that the world has given him hope, do not enjoy the things that God has given us is not only a wasted opportunity, but it is a waste of the opportunity to continue to hope, and then to live, to decide a choice, to give shape to our lives and then give way to others to understand that it is worth living.

7.1 to 4

In the beginning of this chapter is paid attention to the death, the very center of a person's life: the death of seals, from becoming a free man, and death is a book closed that I can read, death gives life to complete. St. Paul says, "do not judge anyone before his death, "or judge when a life is complete. In subsequent verses, we present a maximum that can be read as "being for death" of Heidegger: thinking about death makes choices every day take a completely different direction. Realizing that our time is limited, we can give a different meaning to our choices, our lives. "Lord, teach us to count our days that we may gain wisdom of heart"-Psalm 90. That is: do not waste your time, enjoy life. "The heart of the wise is a house of mourning." When you are in mourning, sorrow and emotion and reported to have poured ourselves, that person There is more to me is the feeling of not being rewarded by the presence of that person. The issue is that the mourning "mortal" is the experience-and rare-striking, which expresses a normal rule of every relationship, even in appearance than working: it tells us that people always have a "rest" unavailable to us . This "core strength" that I'll never be able to have is a mystery that not even the same person can give, is also what makes it difficult to report. Death is the extreme unwillingness of the person, and the assay is also well aware of the tragic character of the happiest relationship. In the Song of Songs, in fact, there is "strong as death is love." A person who loves and traveling companion of death, because the person with whom he has always something that makes him unavailable to suffer.

7.10

The temptation to believe the former days better than these increases over the years, as if to justify our status and give some added value. Compensate for the fact, for example, no longer disparaging young age. Basically, after this statement, there is a lack of faith, the fact that he does not believe that God can speak to a generation that came after us. Or that God can not speak to our generation, but have only spoken in the past. The essay, however, able to grasp the good and beautiful in every season of life and man. You have to have an openness of heart and mind, allowing us to enjoy.

7.16 to 17

not overdo it. Do not be too bad you ruin it, but do not even too good, that's not good. Do not be like the fool always feast, you show that you sometimes make it hard to be good.

7.26 to 28

The highlight of the wisdom of Ecclesiastes.

Behind this statement is a critique against idolatry (in those days, Jews were attracted by the beautiful Canaanite, but they were idolatrous) or prophetic (vs. sacred prostitution).

But you can also read a kind of biographical criticism. Probably, as already mentioned, the Preacher is a pseudonym of Solomon, who was the wisest of kings until it "served the hips for women", that too was attracted to women that led him to perdition. But what may seem disparaging in relation to the woman's case is a great recognition of the power and mystery of women, which may lead to the man they want.

Amedeo Brambilla

Lacrosse Golve Sizing

FUCI Lombardy Mezzoldo

publish an account of the retreat that Fuci Lombard lived, as usual in time of Lent, the weekend retreat at Our Lady of the Snows "by Mezzoldo (BG). The contribution was written by Ilaria Pisa group Fuci of Pavia.

In Lent, the retreat to the refuge "Madonna of the Snow" of Mezzoldo (BG) has become a major event Fuci for Lombard. At the pleasure of being joins the effectiveness of a formula of two days of biblical meditations, led by a priest, who chooses the theme and the cut being provided. The reflections are interspersed with moments of silence necessary for personal meditation, a time frame divided by the Liturgy of the Hours and Eucharist.

to join us this year, along with our Regional Assistant Organists Don James was the patrologist Contardi Don Emilio, Professor of all'ISSR Diocese of Cremona, Crema and Lodi, the theme chosen by him, "Violence of God." An argument that we are obliged by the same biblical text face, a question of a strand that runs through it, and today it is useful to avoid simplistic opposition between "religion of gentleness" (as is Christianity) and "religion of violence" (such as Islam).

What makes "amazing" the God of Christianity is not the work in the New Testament message, a "conversion" with respect to the revelation of the Old Testament, but "make a difference "out of indifference that sometimes attribute to God, revealing angry, passionate and not neutral, nor always in search of a reconciliation with the man; the latter is forced to leave ingenuity of faith, to reach even the "controversy" with God

Five songs chosen to accompany the discussion: the sacrifice of Isaac ( Gen 22), the obscure episode of the attempt to kill the God of Moses (Exodus 4, 24), the death of the firstborn of Egypt (Exodus 12), the wrath of God described by Paul in Romans 1 and the "conviction "expressed by Jesus in the parable of the talents (Matt. 25).

• The 'custody alone "(Kierkegaard) of Abraham to God, that the "tests", makes his almost tragic figure, can God be in as great a contradiction to give the child desired, and then ask for a sacrifice? Yet God addressed to the Patriarch an ambiguous word, does violence, and he obeyed, but not so blind. Until the end, expects "another word" of God, and when it comes, is the 'here I am "response to show its true faith, being much more willing to sacrifice his son. Then it is to be sacrificed the ram (which, as the "father" of the lamb is the symbol of Abraham), caught by the horns (the force fruitful): Abraham sacrifices the possessive nature of their paternity. The "evidence" has never a predetermined outcome, God has no foreknowledge of the history of our faith: the moment of "darkness" is always lived in dialogue with God, certain that he is not dispelling your gift.

• It seems that Moses is about to be killed by God precisely when, reluctantly returning to Egypt, is preparing to resume its mission as the significance of such an incident? Perhaps symbolic of Moses' mission will be carried out in fact at risk of life, and involve the shedding of innocent blood, the blood of children, as suggested by the circumcision of her son's saving made by Sephora, the wife Moses, as a sort of vicarious sacrifice. It 's just the power of women, the life force that dwells in her, to avert the wrath of God, the dark side of God, whose slaughter of the firstborn is thus evoked.

• The tenth plague of Egypt is one of the most difficult passages of the Bible. The contemporary catechesis, which focuses the image of a merciful God to the point of making a "iperaffermazione" good cheer to personal bankruptcies, often "bulldozing" comment on the death of the firstborn, and if, in our view, the death of the children of enemies may seem somewhat justified, God for the moral problem of this last resort, taken to convince the Pharaoh there. The "weapons" with which God has hitherto served are weak, "check": the "Achilles heel" when God puts an end to the plagues Moses s'impietosisce. And 'why, last, God removes responsibility from "the men, sending the" extermination "(a sort of his mysterious" double "!) While people have to take another rite, a hasty meal that leaves on 'architrave signs of blood, evidence that the liberation of Israel leaves behind a tragic aftermath, paying a high price in terms of innocent lives, at the same time, the sacrifice of the paschal sacrifices a puppy, then the future of the "flock" of God's people, "sacrificed their own future" means the availability to God and that He orders the departure, the offer of engagement in the future of God, who accompanies us. Israel is in debt to the innocent sacrificed in the name of his good, and the ritual repetition of the Passover recalls. An act of violence, mourning, involved God, His image has been "spoiled", then the people are in debt to God first, and will recover its innocence, in order to recover "the innocence of God."

• Why St. Paul describes an angry God? Because the only company that "never gets angry, pacifist society, pay the high price of exclusivity: this raises the wrath of God, since faith is inclusive, not exclusive. The Dies Irae in seclum solvet that spark may not like, but may benefit others, who does not enjoy the present system, those who desire the destruction of a foreclosure of the programming world. The thought of how many people can not praise the Lord, because of their desperate condition, makes present the very words of the Apostle. He complains that we are not a "neutral eye" and can recognize the glory of God in creation (ie, first in ourselves), but of God that are reproductions idolatrizziamo self-reproduction made in our image, "copy-gods" to slavery which we are "abandoned" by God (homosexuality in the Pauline passage, becomes a parable of quest'autoreferenzialità). The hospitality towards God can only be through the inclusion of otherness: God must be accepted other than itself, and as such "resistant" to our imagination.

• The grim image of God, returned from the parable of the servants and the talents, it is necessary in the context of the discourse of Jesus "on the end times" almost without notice, the disciples began to speak the language of the Pharisees - the arrival, exclusivity - to which the Lord tries a different path from the "language of Abbé," with great finesse and offers a parable which shows precisely, to the extreme, the God "wanted "by the Auditor. The criterion of the master in the story is very arbitrary: what sort of freedom at being given talents "according to ability? What is the criterion for reward or condemnation of the work of the servants? In the face of divine arbitrariness, the extent of the required escape us. Listeners are caused: this is justice, the orthodoxy of God? Jesus wants to reach a "disapproval" of God's described as follows: He wants no one speak of God in these terms. Jesus in the tomb will own the righteous God, who is "the credibility" to crucify an innocent man, will resurrect the God of unconditional loyalty, "save" not only us, but God .. by the distorted images that we can do Him

Ilaria Pisa