translators-from-italy

"La smetta di frequentare il passato, cerchi di frequentare il futuro."

"Storia è una parola grossa...non è una bestia che si può addomesticare."

"La filosofia sembra che si occupi solo della verità, ma forse dice solo fantasie, e la letteratura sembra che si occupi solo di fantasie, ma forse dice la verità."

"Philosophy in the strong, classical sense shares with religion the object, truth, the Absolute in and of itself, and is therefore properly a stripping away, a removal of everything that is relative and accidental, in order to get to the essential. This concerns first and foremost ourselves, according to the precept of the Delphic Apollo: ‘Know thyself’. It is the ‘sculpting of one's own statue’ that Plotinus speaks of, removing the marble that covers it and prevents it from coming to light."

"I don't believe there is a “calling” to mystical experience. I think that what is rather ambiguously called mysticism is nothing more than the experience of the spirit, or rather the experience of the truest and deepest reality of man: something that each of us is “called” to accomplish if we want to become what we really are. Of course, this requires a precise willingness not to be satisfied with the relative, to move towards the Absolute _ therefore a strong religious and philosophical need _ , but this also seems to me to be something absolutely “normal,” even if, perhaps, it is not so from a statistical point of view, so to speak."

"For me, Meister Eckhart is truly Meister, magister, as his contemporaries called him. He is the Christian who most deeply understood the Gospel message and, at the same time, the medieval philosopher who was able to gather the best of the classical heritage. His works are all equally important, both those in the vernacular, intended for the people, and those in Latin, created for the university environment. From a more philosophical-theoretical point of view, however, it can be said that the ‘'Commentary on the Gospel of John’' is the most dense and relevant work, while for a more immediate access to his thought and experience, it is certainly the works in the vernacular, the ‘'Sermons’' or the so-called ‘'Treatises’' that are most useful. They are also the most fascinating, profound and at the same time simple works, accessible to all, as only a great teacher of life – ‘Lebemeister’, and not just ‘Lesemeister’, or professor, as Heidegger noted about him – can be."

"Interviewer: Professor Vannini, how did your interest in mysticism come about? Vannini: It arose spontaneously, from the religious education I received in childhood (this was before the Council!) and, at the same time, from my encounter with and passion for philosophy, which developed during my adolescence. It was precisely by following my own disordered but passionate paths of research that I discovered, in the Marucelliana Library in Florence, the little book edited by Professor Giuseppe Faggin, La nascita eterna (The Eternal Birth), which was the only anthology of Eckhart available in Italian at the time. Although I was only a high school student, I was certain that I had stumbled upon something extraordinary, infinitely deeper (or higher) than anything I had known – or been taught – until then, a certainty that today, half a century later, is, if possible, even stronger for me. Obviously, I did not understand everything, and in order to understand, I began to study philosophy and then theology, devoting myself in particular to the authors and currents that most related to this field. Thus, little by little, I became familiar with that world which, somewhat improperly and, above all, unfortunately in a very ambiguous way, is called “mysticism.”"

"What is faith? Is it a belief in otherworldly realities, in which imagination reigns supreme, and perhaps in truths expressed by sacred scriptures defined outside of all rationality, whose interpretation allows us to deduce everything and its opposite? Or is it the path of intelligence, indeed of the whole being, towards the Absolute, which precisely for this reason removes everything relative, all pretended knowledge, empties our soul and leads us into nothingness, into that “night” , from which alone the dawn can rise, or rather, the eternal light can reveal itself? These two questions belong, I believe, to every thinking consciousness of all time, but even more so in our time, that is, after the Enlightenment, after contemporary philology, which makes that faith as belief and that adherence to Scripture that was perhaps possible for a man of the Middle Ages extremely problematic. Must we pretend to believe in the existence of biblical characters and events that have been shown to have the same historical reality as the Homeric heroes and the Trojan War?"

"It must be understood that the silence referred to by the adjective ‘mystical’ is not external, esoteric silence, intended to conceal secret truths from the ‘uninitiated’, but rather inner silence, which consists in silencing one’s thoughts, however profound they may be, and therefore in detachment, especially from all our supposed knowledge. Detachment is the work of intelligence, which incessantly recognizes the finiteness of its own contents and, at the same time, of the will, which incessantly recognizes in those same contents the presence of egoism, of that amor sui that is truly the root of all evil."

"The depths of the soul are not a faculty, a “power” of the soul, but rather the place where uncreated grace operates, God himself who “works with the soul to such an extent that he frees it from itself, as a creature, so that nothing remains but God and the soul itself, without mediation.”"

"Interviewer: How do philosophy and theology coexist in you? Vannini: Since the age of reason, I have felt a certain love and interest for deeply philosophical and theological issues, according to the Hegelian interpretation that philosophy has the absolute in common with religion."

"Almighty God the Father is the one who can be prayed to, and prayed to for help, both for eternal life and – above all – for the needs and desires of this earthly life. It is therefore not surprising that religions continue to thrive, particularly in those parts of the world and among those sections of the population that feel the harshness of existence most acutely. In this sense, Karl Marx's old definition of religion as the opium of the people and the groaning of the oppressed creature is still valid, and is necessarily expressed precisely through the image of Almighty God the Father. The picture is completely different among the educated classes. Since the Enlightenment, since the days of Reimarus and Lessing, historical criticism and philological analysis have destroyed that image, as they have dismantled the supernatural claim of the Bible, the foundation of that image throughout our world, through Judaism, Christianity, and Islam. From this perspective, God is truly dead, as in Nietzsche's famous passage, and the fact that businesspeople have not noticed this does not detract from the fact itself: the biblical God died the moment people realized that they themselves had constructed his image."

"I think it is possible to speak of “a Christian philosophy” as long as it is understood in the sense in which the Fathers of the Greek Church, Origen, or Gregory of Nyssa could understand it. Certainly, Christianity, in the strong sense, is itself philosophy, but not because there is a Christian philosophy ideologically placed alongside others, but because the life of the Christian as such is profoundly “philosophy.” The expression “Christian philosophy,” therefore, taken in a certain sense, does not bother me at all, precisely because I believe that Christianity is the true philosophy, without prejudice to the universal and absolute value given to both terms, Christianity and philosophy."

"The link between philosophy and theatre is strong because theatre also deals with the embodiment of cognitive action, that is, making something happen as a sign of something else."

"Theatre has a long tradition as a form of presentation and requires actors and spectators who are passively receptive. Jerzy Grotowski decided to abandon presentation and begin research into the possibility of creating experiences not through representation, which induces receptive perception, but through practices that allow something to happen to the actor."

"Art in the broad sense is representation, that is, it repeats or imitates something that already exists or presents a quality of experience that does not yet exist but can be brought into being. Art as creation is never a repetition of something that already exists, but is the recomposition of something that does not exist."

"... nemini parcitur, non modo absenti, sed ne praesenti quidem. Invehitur pariter in cunctos magno risu et cachinno omnium. Cenae, popinae, lenocinia, largitiones, furta, adulteria, stupra, flagitia in medium proferuntur. Qua ex re non voluptas tantummodo, sed etiam illa vel maxima capitur utilitas, quod, cum ita vita ac mores omnium ponantur tibi ante oculos."

"Quid enim a curia alienius quam religio esse potest?"

"Quae igitur hae tantae amentiae sunt, ut pontifices inopes habere quam locupletes malint, cum omnium gentium, omnium sectarum, omnium religionum pontifices summos semper viros eosdemque ditissimos fuisse et legere et audire potuerint?"

"... te, quem unice diligam, in haec curiae tempora miserrima ac perditissima incidisse, in quibus scelera, agitia, fraudes, fallaciae virtutis optinent nomen in precioque habentur, virtuti vero, probitati, rectis studiis honestisque artibus non modo praemium nullum neque honos propositus, sed ne usquam quidem relictus est locus."

"[...] represents the breaking of the integrity of the person, the splitting of good from evil, and above all the birth of a man's dialogic relationship with himself. Here, as in the best pages on the splitting of consciousness, Stevenson experiments with the principle so dear to the novel of adventure and mystery, and made intensely problematic by Dostoevsky's work, according to which everything in man lives on the border of its opposite: nobility of soul thrives on the border with abjection, love on the borders of hatred, good on those of evil. In these terms Markheim's confession to himself takes place in the tragic doubling on the fatal threshold [...]."

"The Tuscan capital does not conquer its guests with a spectacle which, like the bewitching embrace of the Venetian lagoon, or the intensity of the Neapolitan panoramas, or the picturesque Roman ruins, can be reduced to a tourist stereotype. The reserve, the sense of proportion, the intellectual rigor of its architecture, no less than the rationality of a landscape combed by the hand of man, mainly attract cultured and refined people. In the eyes of the citizen of tumultuous London or of the sooty industrial cities, Florence with its hills and its basin bisected by the Arno reveals itself as an ideal microcosm, the idea of ​​a city immersed in a arcane harmony."

"Jekyll is not just an example of hypocrisy, capable how is it to repress Hyde, the one who is "hidden", while enjoying ignoble (and indefinite) gratifications through him. He embodies the prototype of the scientist who Faustianly rises above others by sublimating in his research of "transcendental medicine", in the inescapable gesture, the liberation of repressed instincts."

"And this little volume dedicated to the rustic Davos of a handful of sick people should be placed in a particular light - and in part of failures - who maintain their precarious health in this Zauberberg of the frontier infested with rattlesnakes and poisonous herbs. A light that allows us to grasp that stylistic maturity that is on the verge of germinating in the freedom of invention, of definitively freeing itself from the last constraints of a personal experience and the residues of a long, exhausting internship."

"The orientalist vision of the Holy Scriptures even becomes popular with the illustrated editions of the Bible, from that of Gustave Doré of 1866, imaginative but with precise oriental references, to the very widespread one edited by [[James Tissot] ], which includes views of the cities, maps, architectural reconstructions and topographical surveys of the sacred stations with the aim of making biblical archeology reliable, otherwise distorted, as the curator claims, by the fervent imagination of the artists. In one sense or another, the drive to seek the living testimonies of the Holy Scriptures in the Eastern reality of the moment, and to permeate a disenchanted West, was relaunched in the second half of the nineteenth century by the neo-spiritualist attempt to reaffirm the primacy of faith in the era of scientific materialism ."

"The Pre-Raphaelite William Holman Hunt [...] traveled across much of Palestine in a passionate search for places and people who would allow him an adequate reconstruction of crucial scenes from the Gospels [...]. Precisely because he feels he is the last witness of a world in the process of slow but inexorable change, his reconstruction of evangelical scenes and episodes, conducted through careful historical research, is extremely meticulous in detail and overloaded with a heavy and erudite."

"Sin and evil will never be eradicated from humanity, but human beings have the moral duty to tame, contain, and battle sin as much as possible. Since politics is the art of governing people for that supreme goal that is good, let us hope that, on Taiwan’s Judicial Day, Taiwan’s politics would find a way to regain its independence from the wrongdoings of some of its branches and corrupt officials, and consider the solution of the Tai Ji Men case as a top priority. Only in this way will Taiwan become a full-blown democracy."

"As the movie [The Book of Eli] teaches, words may have the power to convince and move if they are rich and meaningful, or the power to disappoint and let people down if they are poor and prosaic. Media use words to challenge power or to promote alternative powers, becoming either servants of the power, or watchdogs of the power, or another power themselves. All depend on the words that media choose to use: either the words of truth or the words of the yes-men and the servants of the powers that be. ...Truth is not limited to its material vessels. Media have the power to mobilize for freedom of religion, belief, and creed of Tai Ji Men and all other persecuted groups because they are guardians of words, and words may contain truth. Media only need to start believing it, in Taiwan and all over the world."

"Is there a risk that reducing the debate on religious liberty to different forms of state recognition, including the Italian “,” may implicitly or inadvertently confer to the state the power to grant to religious groups the right to exist? In practice, states do have such power in different countries. The question is whether giving such an authority to the state is morally and philosophically correct. Perhaps, a state should just watch over the compliance of its citizens with the laws (assuming the laws are just), regardless of their religious persuasion, and leave religious groups alone to live and self-regulate their lives. The state is not the source of religious liberty, although it should acknowledge and protect it."

"Let’s interpret [Argentinian American economist Alejandro A.] Chafuen’s remarks in its deepest and broader sense: social justice has little or nothing to do with interference by abusive powers, be it from a government, a rogue bureaucrat, an ideological faction, or an organized group. As [Father Luigi Taparelli d’Azeglio] made clear, Chafuen argued, the “justice” implied in “social justice” is not only what the law establishes. It does include the strict, and even technical, legal aspects of the law, but it is chiefly a matter of social concord. It is philosophical before being legal; it is spiritual in nature."

"Education is not the idea of adding to persons something they do not possess. It is not writing anew on an empty blackboard. It is regaining the consciousness of something that was lost by recalling it to memory. Even better: it is finding what is valuable but is deeply buried within us, and bring it to the surface. ...Paideia is in sum an ideal of civilization, independent from how many material things one knows or is able to do. The civilization of the educated is in fact not a society of Einsteins who all know everything. It is a community of free people, whose freedom consists in the ability of reconnecting with their lost selves."

"Those who merely tolerate fail to acknowledge the full dignity and humanity of others, including enemies. Tolerance is in fact the concession of something that some who consider themselves superiors grant to some they consider inferiors, out of their graciousness or, worse, their haughtiness. When simply tolerated, people do not have an inherent right to exist because they are human beings: they enjoy existence only because someone else recognizes and permits it."

"A disordered society—to use Kirk’s language—is both a mass and a mess of disordered souls. A band of disordered souls can hardly give birth to a justly regulated community. Order, both in the individual soul and in society, is the science of what comes first and what comes next in sight of decent behavior in all occasions. Order promotes a viable fellowship among human beings, a meaningful social existence, even a personal saintly life. It is a matter of priorities and hierarchy, of choices and waivers. Only an ordered community of ordered souls can feel the moral call to share one’s neighbor’s burdens."

"While violence is always something negative, force is the capacity and power to make the objects of will possible. It has a fundamental moral side in the cognate term “fortitude,” which is one of the four cardinal virtues, or the hinge excellencies that are required for a virtuous life."

"Shifu and Shimu are the spiritual parents of the dizi, and the Tai Ji Men community would not have existed with only one of them."

"Freedom is immaterial and universal, and for this reason untouchable and undeniable. While liberties can be denied and curtailed, freedom cannot. While suffering for the loss of their liberties for more than a quarter of a century, Tai Ji Men dizi could always enjoy their freedom. Freedom lives in their souls and spirits and is not affected by external harassment."

"Peace is the most desirable of all human conditions. It is a promise of Paradise. When all human worries and griefs will be over, we will participate in the fullness of being with no unrest, anxiety, or disturbance. For believers, this is our ultimate goal. It is also part of our nature. Peace is our fate because peace is our origin. Our human nature is made out of peace, and peace is what we are made for. All troubles are in fact caused by the disruption of our original condition, which is both our origin and our destiny. Peace is then quite a serious thing—something that may be cast in doubt today, if we consider how this precious word is too often misused. Peace is the opposite of war, in a broader sense, but it is not just the absence of war. ...Only deeply peaceful men and women can build a truly pacific society, one that would be able to resist and last."

"Before discussing specific situations and conflicts it is essential to acknowledge that problems can be solved only after the primacy of conscience has been recognized."

"Religious freedom does not mean that all religions are the same: it means that truth matters, and this is what religion and the sense of the sacred are all about. Every man and woman has the right to know the truth, but only full freedom allows them to progress in that direction."

"…Senator Hatch taught us that an abusive tax system is particularly dangerous for freedom of religion or belief. Religious and spiritual movements are vulnerable, and ideologically motivated bureaucrats can do much damage to them. Tax reform and the defense of freedom of religion or belief are inseparable."

"In 2010, Kilgour and Matas were nominated for the Nobel Peace Prize. In fact, who works more for peace than the one who debunks lies, defends the innocents, and saves lives? Of course, Kilgour and Matas were never awarded the prize, but this tells us more about the world we live in than about the two [civil] rights defenders."

"…all human beings are guardians of other fellow humans. Being the keeper of somebody else does not in fact mean stripping others of their liberty and right to self-determination. It means to be always there, if and when needed—spiritually and, when possible, also materially."

"Yes, we all know that curiosity killed the cat, but indifference kills people, both physically and metaphorically, every single day, when it surrenders to despots, aggressors, and villains."

"French philosopher Paul Ricœur (1913–2005), in his book “De l’interprétation. Essai sur Sigmund Freud,” published in 1965, coined the expression “school of suspicion” to describe the collective cultural aim of such famous authors as Karl Marx (1818–1883), Sigmund Freud (1856–1939), and Friedrich Nietzsche (1844–1900). While proclaiming very different and even opposite philosophies, in Ricœur’s view the ultimate attempt of Marx, Freud, and Nietzsche was to teach that reality itself cannot be trusted and fundamentally lies, and that all existing authorities are false. As “masters” (or teachers) “of suspicion,” their credo was not the legitimate critique of existing authorities for their mistakes and misdeeds, but the basic delegitimization of the very concept of authority in itself."

"When words, ideas and concepts lose universal meanings, and all becomes subjective perception, the chaos of conflicting interpretations, where the only absolute is that everything is relative, rips humanity apart—until Humpty-Dumpty-like masters find enough power to rise above others, imposing their vision to a world that will easily eat out of their hands, since it shares the same relativistic premises. ...No one can truly respect fellow human beings as brothers and sisters unless their inviolable dignity is fully recognized."

"…it is logically absurd to want to defend the environment by making humans suffer for this. In fact, the environment is for humans. As there can be no humans if the natural environment is inhospitable to life, an environment with no humans is not what all of us are interested in. …To function properly, [the society] needs to cherish the unalienable reality of its members. If someone considers a fellow human being or a group of humans or the whole of humanity as an enemy, a virus or a disease to be extirpated, societies become terrestrial hells. …From Tai Ji Men’s teachings one can in fact easily draw the idea that there can be no real care for the environment if there is no conscientious care for humans."

"We cannot speak of [civil] rights without centering our attention on [the moral compass of] conscience, one among a few distinctive features that make humans human‒and humane."

"If an arrogant bureaucrat is regarded as a servant of the public good only because he robs aboard of a larger ship than common thieves do, what is really social justice?"

"People who suffered persecution, as well as their relatives and friends, know that while individuals can always change their hearts, and even the cruelest criminal may convert, structures based on evil principles can only either persevere in their wrongdoings or change their foundations and become something totally different."

"[Civil] rights and democracy cannot be protected when independent media are routinely intimidated."