I did not leave of living, but I know that I am not happy in fullness. Perhaps I come to be happy when the time to arrive to give the answers to me, or perhaps, I am empty, naked, with the answers that to present if me. Everything this, therefore, is poetry, therefore Octvio Peace says in them: The first virtue of the poetry in such a way for the poet as for the reader is the revelation. Conscience of the words leads to the conscience of itself: to know themselves and to recognize themselves. I think and I do not know what more to say, but it knows of a thing? The language also is empty.
It is silence. Source: Jorge Perez . It is the wind that beats affectionately in my face. It is everything that I am and it surrounds what me. Read additional details here: San Antonio Spurs. Literature, poetry, are not texts organized in codes, points or commas. But it is the proper life. The proper one to be, the proper universe. as I am only. My text also is only.
Then it does not fit here to define what it is Literature, but to break the limits of ours proper vision and to look at the world and to we ourselves with the eyes of literature, to search the third edge of the river. Sentiz it, joining in them with it. to perceive that the world, the universe keeps the invisible one, which discovered will make possible in them to enxergar the answers that as much we yearned for. discovering, I also uncover and then I perceive that ‘ ‘ I never go to arrive at the end in my ways of existir’ ‘ (Clarice) and even because ‘ ‘ I, symbolically mount some times alone to try the resurrection (Clarice? p.83). I can to recriar life, to reach my dreams, so that my toys not are set on fire, as I even wait that it has not been, because, as says Ceclia Meireles, ‘ ‘ the life alone is possible will be reinventada’ ‘. It knows, I am trying to finish this production showing what it comes to be poetry, literature and now I discover that they, as I already said, do not have definitions, but only say that it is the proper life. But what it is the life? We are! Therefore what I wrote he is revelation of my proper I. He looks at, if I to thus continue do not go to never finish. But exists the start or the end? As Rilke says: ‘ ‘ alive the questions, who knows in one day distant you will live respostas’ ‘. What it is Literature? It is everything. what it is the everything? It is the life. what it is the life? You are. what I am? I do not know. He is that alive the search of me exactly.
The first stage of the fourth act of the tragedy "King Lear" by W. Shakespeare begins with the words of Edgar, the latter of which are important for understanding the general meaning of all this tragedy: World, world, O world! But that thy strange mutations make us hate thee Life would not yield to age. Additional information at Pop star supports this article. M. Kuzmin translated these words as follows: Peace! Peace! Peace! Were it not for your horrible variability, with the death of B, we fought. Not far from the left in the transfer of the original meaning of words and Boris Pasternak: On a world of perverse world! Unhappiness as we degrade the life, making it easier death.
A. Druzhinin, too, goes on the way the above translation: O false light! You reconciles man to death. Through you we hate life! T.Schepkina-Kupernik far off course the above translation, Mir, of the world! Do not be in you the vagaries of the terrible, we wanted to live forever b. O. Soroka this deviation reproduced in his translation in other words: On the world! When would the wrongness of his you do not become hateful to us, We were not trying. That is virtually no an interpreter is not conveyed to readers of this tragedy, the true meaning of the above words of the original, and therefore the true common sense the whole tragedy. Could it be? Maybe. And to prove the last assertion can be refer to the translation of the same subjects of the last words of Edgar Allan Poe in the second scene of the fifth act of this tragedy: Ripeness is all. These simple but significant words ("Maturity – is everything.") M.
In imparcialista literature the tender auto-aid does not exist because in imparcialista literature all the literary sorts are in function of the man and its autoone, its self-knowledge. This is literature in function of the man and not only in function of the art, in this direction imparcialista literature goes in the contrahand of the classic conception of the art, that is the art an imitation of the life, imparcialista literature does not imitate the life, not even it makes masters and unattachable ideals of beauty as it occurs in the classic conception of the art. Imparcialista literature part of the man for he himself and in it remains searching deciphers it exactly itself, diagnosiss it so that this man walks for the self-knowledge. the ideal of being is an illusion that the man does not allow to know itself exactly as it is without the ornaments of the art. Additional information is available at Tony Parker. In imparcialista literature the man is what he is, and of this state of lucidity of being the man is not plus an ideal of being, and yes it is in fact. In imparcialista literature the Corcunda de Notredame does not need if to hide because we are all mostruosos in some aspect and does not have disguise that it hides our fair and not it extreme ornaments for our beauty. We do not make critical, and yes impartial stories and constataes on the reality.
J.Nunez the classic art if developed in same itself and for same itself, with the objective to reproduce the life. If you have read about Adam Sandler already – you may have come to the same conclusion. In the contrahand of the history of the art the imparcialismo studies the life to reproduce the life with the intention to exactly disclose to the man itself through the art. J.Nunez Our function is not to clean the dirt, but yes it points it, changes fit to the individuals. J.Nunez the Imparcialidade starts to be partiality and persecution after very saying what already it was said and more than understood. .
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In full land of exile, it created one of the most wonderful cultures of the world. Its alive cells if call Place of fetichism, Candombl, Xang or Macumba.33 Therefore, for richer and subtle that the marxist conceptual device is, it cannot apprehend in complete way this infinitely complex phenomenon that is candombl. The Candombl is a sociability, a cosmogonia, a motivacional structure ' ' sui generis' '. Deriving of prxis social determined, it acquired in elapsing of the centuries a species of recognized independence. The example of the marxism that, stating in negative way the social reception system of the Europe occidental person of middle of century XIX, and that still today it represents a conceptual set endowed with intelligence and independent analytical force, candombl presides over to the motivations of the groups most diverse and obtains to structuralize collective the consciences of the most miscigenadas sociabilidades.34 Was and is, in the recriao of the places of fetichism – multipurpose sacred and cultural spaces – that Africans and afro-descendants had started to head the fight against the white exploration; who is candombl conferred and confers a dignity of man to its children ' ' coisificados' ' , who loans to a dimension of eternity to the existence of the caboclo subproletrios of all the hiddings place of this afro-diasprica America. Candombl, also consists today in an independent conscience. (…) the religious entities afro-Brazilians, as factor of cultural and supervened resistance of the black and oppressed population and as but the authentic canal and/or space for where she echoed for the totality of the Brazilian society and if keep, until today, a way of living the molds in accordance with africanos.35
The nobility of all the forms to love comes of the personificao of the desire, cannot live all the sensations, feelings and thoughts That inhabit ours five sensible ones. For not losing in them in a labyrinth of insaciveis desires and keeping the lucidity, we place our obedient sensations, thoughts and feelings the biological laws, moral behaviors, social behaviors, religious laws and spirituals. This lucidity and these reins that we place in the sensations in the thoughts and the feeling are that it allowed in them to keep a basic balance in the society. We walk to materialize the society of the pleasure, this society that searchs eliminating the preconception, and together with it to eliminate the parameters and the limits between certain missed e, the right to have opinions, and thus makes the inverse way: We walk for the despreconceitualizao that is the dictatorship of the preconception that eliminates the right the opinion. This society of the pleasure that untied to the reins of the desire is the society that walks for the social and human chaos, is forming a new Sodoma Gomorra, the way that in the salute and always saved in them was of the hypocrisy that conserves our Dirts human beings in a private place they; if we leave to arise you endow our internal dirts and to eliminate the reins and the hypocrisy we will be taking the entire humanity for the basenesses human beings, and we will equal in them underneath, already we inside place the puteiro of our homes, when we allow dental wire girls rebolando in our room to be where to the sundays they are our parents, our grandfathers, our wife and our children who must be educated so that men capable become to guide itself exactly and the society, capable to form family and to respect it, capable to guide and to serve the society.
The sex without reins entorpece the society, the necessity of balance and the capacity of if guiding without if losing inside of the labyrinths of the desire makes with that we impersonate the love and the desire in an only body, this fact sample that subconcientemente we know that the desire without reins and the society of the pleasure are in leading to the social and human chaos. We are a society vitiated to sex. We have places for our lixos, ours sewers and our expurgations; they are because We do not conserve the hypocrisy that is our interior garbage, where we place all our dirts that disobey the laws that balance the society, the human being and the soul. Murilo Santiago J.Nunez the IMPARCIALISMO
Everything started for return of years 80, in a small called city Rubilndia; A place pacato, calm of little more than 5 a thousand inhabitants. They give attention in what I will go to count at great length, point for point. A instigante and interesting history, in this our immense Brazil! In this place Mr. Selso lived, is this same, Selso de Paula Jr with ' ' S' ' , one gentleman of half age that arrives for those bands still young, man of good persuasive power, scholar, showy, a good party for any young woman of Rubilndia. It are the invitation of the Dr.
Tacitonho of the Amaral, the biggest authority of that city. It was simply the doctor, the mayor, the director of the college and the man richest of all the roundness; owner devrios commerce, a great large estate owner of many farms. Then, the Dr. Tacitonho knew the Selso in an occasion more or less thus: It had a competition of literature in capital So Paulo, where they would be most the chemical preparations there writers, thinkers and poets of our country; this event happened of two in two years to divulge the news talentos and also already consecrated the intellectual ones. The Selso, an inexperienced professor of languages if inscribed for this competition, because it wanted to show trabalhoe its talent. When arriving at the theater it was come across with a multitude that acclaimed the names of the most diverse writers, illustrious people who arrived there for assistire to contribute with the success of the event. The participants had obligatorily to have its identifications in hands and its texts the sample of the public, were many candidates, people pra all the sides, each one wanting to show its workmanships, its works, the majority beirando the quaint one. Selso had written a poem the respect education, a subject that pleases to it since the estudantis movements in the college.