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052. The Unofficial Persecution

Reflecting aloud on the global ideology now in fashion, we can now recognize certain patterns. These patterns are based on democratic principles. Choices are therefore made in accordance with the respect of any human right. Under this way of thinking, the officially persecuted individuals become the subject of social benefits and power is progressively delegated to them.

As this officially persecuted minorities become the new regime of decision makers, the ethical ground of society black-out. The black-out is generated by turning this minority into a majority refusing the collaboration of the other, excluding any other way of thinking and acting also at the political level. This monopoly turns inevitably persecution around.

The former persecutors have by now become the official persecuted. The former persecuted have become the official persucutors. Under this swap of polarity however we can find it necessary to highlight a third dimension. We have been purposely talking thus far about official persecuted and persecutors. Within this polarity there both ambivalently retain their potential of persecuting the other.

Unofficially however, in the battle between the official persecutors and the official persecuted swapping their roles throughout history, it is possible to identify what we can call the real persecuted, the ones who live at the margins of this constant battle and who continuosly suffer from it. These unoficcialy persecuted humans live up to the staged fighiting of rumourous individuals.

We ought to recognize then is not so much the natural inclination of a person to migrate or to love someone of the same sex and so forth, but rather their adherence to one of the other beast staging the political fight. The authentic persecuted, in his stoic silent, retains in fact the potential to bring forward a real alternative to the political battle logorating the human race. This authentic persecuted is the one who comes out to solve the devastating conflict of the official persecutors and the official persecuted resulting into total war.

053. Renaturilizing Social Work

It is clear that too much social work destories the natural work. It is clear that social work is like a heavy head attempting to set free from its body and invetibaly precipitate. Social work and society at large ought to pay much respect to nature and the work that the other portion of humanity is undertaking there. It is only in nature that society is able to calibrate its instinct to go astray. When the social abstraction looses its reins it is the natural work that is at last persecuted and ultimately decimated, removing the only solid base to human artificiality. Single individuals remain to accept the imminent social collapse and package the essence for a natural resurrection.

054. Living Up to the Surveillance Algorithm

When talking about surveillance and, to a larger extent, when talking about contemporary phenomena, I find it necessary to dwell with deeper considerations than let myself be transported by popular opinions. Oftentimes these considerations comes to rest on a sensitive spot, namely the hermetic system that has come to regulate Western societies, a system hindering a spontaneous flow among their citizens and hindering, in my view, the natural course of life. Most certainly I can identify the core problem of this hindering with the level of automation adopted by this system. At the base of contemporary debates then, the spring of my indignation is not so much the unfair distribution of capital or rights among humans, but it is rather the very automation set up to “take care” of them.

My nightmare scenario is an increasingly automated society in which humans passively vegetate under a system built to maintain a classifiable homogeneity within it. This process is already occurring under many instances of life, even in the most confrontational one, the intellectual. It is under this premise that, throughout this essay, I will strictly avoid to dilute my thinking under any of the set frameworks developed by the academic discourse. In this respect, this essay can only be understood under my personal feeling of distress in regards of automation. Since my coming of age in a middle class environment, this feeling has shaped into a willing to liberate myself from a destiny of enslavement under its dictum. This willing is essentially what got me to undertake a lifework which has consequently shaped my intellect in a different direction, or rather, in confrontation with the main-stream.

Keeping this in mind now, and coming back to the topic of this essay, by any means, when I think of surveillance in a broad historical context, I do not conceive anything unusual or utterly evil; it is a natural predisposition developed in ancient communities, a predisposition that has guaranteed their "health". At this point of time however, the level of automation integrated in the mechanisms of surveillance, as any other level of automation, is coming to annihilate the very human under such surveillance. Let me explain my point: enhancing the drive to socialize, a new surveillance infrastructure has created smart machines that automatically replace the activities of the surveying human and, more dramatically so, of us, the surveyed humans.

Let's think of life-logging for example. This cutting-edge technology offers to make any human immortal. It offers a human the possibility to completely record in full details the life he or she is experiencing. Along with the more bodily quantified-self technology, life-logging technology has the ability of registering the entire pool of perception of a human throughout his or her life. Okay, this is the fascinating promise of these immortalizing gadgets, with all the privacy implications which has thus far engaged the public opinion and the scientific and artistic community hyped by such an opinion.

In this view however, my preoccupation is of a different nature. It lies not so much in the hegemophobic concerns rose by financial and ethical issues. As I said, my preoccupation is concerned with the total dismissal of any human agency. What happens in fact is that these life-logging and quantified-self technologies promote themselves as "effortless", meaning that thanks to a set of sensors and algorithms a human is no longer necessary in the process of capturing, organizing and retrieving his or her life data. All these processes are dealt through an automation that comes more and more to resemble Jiminy, the cricket always on Pinocchio's shoulder, constantly directing his life.

Beyond the popular concerns on the Fox and the Cat (Facebook and twitter?) convincing Pinocchio to plant his coins (in this case his data), in the Miracles Meadow, my main concern is here the actual Cricket (the smartphone?) who might in fact turn us Pinocchios not so much into humans but rather into puppets. If Pinocchio seems to me conceived in the late 19th century to get kids to go to school and be part of the new social, political and economical system of the recently unified Italy, Pinocchio 2.0 is even more so in our enlarged global system. As humans becoming aware of this process of de-humanization, there are several stand points we can take. I guess the most popular and the most rewarding one, particularly for the contemporary artist, is to be openly confrontational against this increasingly threatening reality. In this case, the artist figure takes up the role of the activist. Rediscovering Marxism, the very art creation becomes a more or less manifested confrontation with a reality that seems however inevitable. Worst, this reality seems, at this time, to engulf in its very being the very critic that these activists manifest, turning them into semi-important yet powerless marionettes.

The exhausting fuss on popular topics like power and the capital to which even these marionettes partake, seems nothing in comparison with what is at stake, an actual replacement of the very faculty that makes humans so much different from other species, namely the ability to fulfill their own creative visions and consequently to generate hope and content worth sharing. The content the marionette human is in fact condemned to generate is a content dictated by heavily automatized surveillance infrastructures purposely created to generate their profile and to deprive them and outsourced them of their dead souls. Myriads of Pinocchios lay in the social media hospitals and the little and sour lymph remaining in their wood is constantly under monitoring.

How is a Pinocchio then to react on the situation? How can Pinocchio prevent ending up in a post-Funland coma? My idea here is simple and it perhaps resonate a distinction between a technology characterizing a particular era (the technology of the homo faber e.g. the digital technology exciting the makers and the source of automation) and the magical techniques that artistic and rather marginal individuals assemble in a bricolage fashion as a symptom. Theorists agree that the latter can work as a form of healing of the negative effects provoked by the former. Without getting into full details on this notion brought partially forth by heretic intellectuals such as Marshal McLuhan and Jacques Ellul, I will start from here to present what I have conceived as a technique which might in fact create a potential catalyst to counter strike the process of automation and the consequent dismissal of human agency. This catalyst technique consists in mimicking the very procedure of automation, it consists in humanly re-enacting the algorithm of the surveillance apparatus under a manually assembled apparatus through which human empathy and agency can spark even from within the former.

055. Stoic Quantifying

“Your poisonous malignity will not hinder me from my highest ambitions. The poison you spit at others, which kills you anyway, won't hinder me to follow, not the life I conduct, but the life I well know I should conduct, and follow virtue even from afar”

On a bus from the Venice airport to the mountains where I am now restoring an abandoned barn to deposit my life-work, I was reading Seneca. I was reading it for different reasons; in the first place, it was what an old professor of mine quoted when he decided to give up his inspiring career and retire to a small barn near the town the bus was passing. Secondly, reading Seneca was like a counter-reaction to all the Anglo-Saxon stuff one is forced to refer to in today's humanities. Thirdly, Seneca has often been quite superficially pointed out as one of the first persons to quantify himself.

Although not entirely Italian (I am from a small community in the Alps), I was reading an Italian version of different writings by Seneca and standing on the bus, avoiding the pleasure of sitting, I came across the passage I quote at the beginning of this essay. I promptly memorized the English translation that I improvised on the spot. It occurred to me that this quote should also be memorized by others who dedicate their lives to devising disciplines to strengthen themselves, such as by efforfully quantifying their lives.

The passage was used by Seneca to counter all the accusations that his enemies “spit” at him. Most of these accusations were related to Seneca being rich, like other stoics. Seneca saw no problem in being rich as it allowed him to apply his virtue more extensively, but he despised luxury, in other words he had properties but the properties didn't have him.

The Marxists of today are indignant about a similar issue, how quantified self, life-logging and sousveillance are being used to generate money, and so forth. I think this accusation also spills over on the people undertaking these practices. Certainly, if one is to go hardcore and set up his or her own rules to deal with his or her self and the overflow around him or herself, the notion becomes radically different.

A Michel Foucault about to die of HIV, wrote "Technology of the Self" to refer to another tremendously rich stoic, the Roman emperor Marco Aurelio. If Foucault on the one hand created the phobia on power and surveillance, he departed with this small essay, bringing in the new notion of taking care of the self. What I try to suggest here is that we should move beyond the black and white areas we have created when we think about self-discipline.

It seems to me that any form of control and discipline is conceived, through the lenses of Marxism, as a form of Fascism. And yet it is right in the stoic philosophy that we can read very enlightening passages which show how, developing a discipline in one self, we can live in a world, accepting its transformations while keeping a form of autonomy.

I like to recite here by heart Aurelio: “be part of the plant but don't think like the plant”. In this light, I would like to further differentiate between the new trend of people quantifying and logging themselves. As I said before, those who run a few apps and use a little app as an oracle to reveal their mood and eventually provide marketing information to a third party, are thinking like the plant.

Consumers as well as artists keeping up with the trends get closer to what an Epicurean would be, basing their lives on pleasures. However, the hardcore fellows who are in the process of unveiling their lives, constantly engaging with the reality around them, are what I would call the new stoics. Nowadays there seems to be only one form of intellectual, the academic. Seneca however divides philosophers or better people as seeking wisdom in three kinds of ways: the Epicurean avoids action and seeks pleasure, the Academic seeks contemplation and the Stoic seeks operosity. I use the word operosity or laboriousness here to avoid the term action. The latter goes against Stoic principles. Rage driven movements like Fascism and today's protest movements go against the tempered spirit of a Stoic. Rage is considered the worst of vices.

Operosity is at the base of Stoicism then and therefore those who devise a technology of the self to deal with our accelerated times, are in my opinion, even if ridiculed, continuing this ancient intellectual tradition. As perhaps applying operosity in the republic at large becomes impossible for them, given corruption and impenetrability, Seneca suggests to look for other, smaller republics. Connecting to Foucault now, I like to think of the self as this republic, something to take care of and apply operosity to.

Adhering to a discipline for ourselves, in my thirteen years of experience, ever since I started photographing every object my right hand has used, I've come to realize that the republic I have been taking care of to much, is slowly expanding back into the real world, providing me with what Aurelio would define as the directive principle of my life. Now the bus is finally approaching the mountains. Emperor Marco Aurelio would scorn the need for a natural retreat; he would only need to retreat into himself to find peace of mind and yet I can see the small fields awaiting my care, I can see the young fruit trees I planted, the old people waiting to chat and the barn I renovated with all the data I sampled over time.

I can see a prospect of love and tranquility for a work I can share with locals and thoughts I can share with others in my future journeys. Following Aurelio's meditations in fact, I will not prevent myself to be part of the complexity of life, cutting the branches of the plant I happen to belong to. I ought to continue dealing with my nature as well as with the overflow around me and quantifying is the virtue that keeps me going and directs me.

The bus is getting closer to my village. I can see it through the pollution of the over industrialized northern Italian cities now struggling with the new economy, I can see it through the cement and the too big, worldly and therefore bad social managing of the last half century. As much as a Chinese park with its elders practicing their arts, I see the village who first resisted the rage of war and then of industrialization as the place where I want my virtue to be and new life to be born again.

056. Stoicism Revised

It is fallacious to write an academic paper on Stocism. If Marco Aurelio in his Meditations pointed out how grateful he was to be spared from wasting his life doing literature reviews, Seneca makes this clearer in his writings. While, in accordance with other Stoics, Seneca tried to avoid the use of foreign notions attempting to use words in its original sense, it is in "The Shortness of Life" that he escalates against academic pedantry. He makes fun of the Greek academics wasting their lives attempting to establish the number of rowers who followed Ulysses in his journey and saw this tendancy also appearing in the Roman culture where academics debated on who was the first emperor to ever unleash the lions in a Gladiator show etc.

It is at this point that Seneca presents to the reader Papirio Fabiano, a prolific Roman philosopher who doubted the assimilation of knowledge. Under this perspective we may find it necessary to justify the need to write a review on Stoicism. While Micheal Foucalt pointed at it in his "Technology of the Self" as an alternative to the technology of power threathening our daily life, much intellectual debate is still focused on this technology of power. A non-dogmatic revison of stoic philosophy can be in this sense initiating the discussion on how stoicism can come to the rescue in the increasingly polarized intellectual debates of our time.

Here we will therefore point out how the much criticized emergence of sousvelliant technologies such as life-logging wearable cameras and the quantified self can in fact be seen to some extent as a possibitlity for stoic thought and conduct to re-emerge and lead the way to a better and more suistainable society. Following are in a nutshell what stroke me as the main characteristics of Stoic thoughts and their relation to what technology of the self, which in Foucalt's mind corresponds to care of one self, can be.

We already pointed out the resistance of the Stoics for any pedantry work. Seneca, advicing Paolino, a friend in doubt of how to step down from his busy life, tells him that it is better to account of oneself that of the grain of the state. In this respect he writes that mules are made to carry such a weight and not horses made for racing. In this sentences Seneca is clear that one ought to step down from the burden of social duties which are like the yoke prohibithing the ox to look back at the past, only projecting it in the abyss of the future.

The above paragraph might sound in dissonance with Stoic principles at large which focuses on laboriousness, meaning operosity. Already from the start of the Stoic movement in fact, the participation to the forum and therefore to the matters of the republic was an important conditions. As times changed however and the forum became a dangerous sea, Seneca points out the need to wait in a calm larbour. This is not a coward or an Epicurean choice.

In his long essay "On Anger" Seneca points out to the existence of two republics. There is the republic we are usually acquainted with, with its global scopes and affairs and there is a more intimate republic constituted by a person and his private domain. When public affairs get too entangled and corrupted, it is better for the wise person to put his operosity to the minor republic. It is here that his work lead by his practie of virtue can inspire others for ethernity. In other words Seneca says that rather than wasting one's own voice at a too corrupted and decadent forum it is better to prepare what he calls the lights to point a new virtuous future to others. Tranquility is what a wise man seeking to make through his conduct an immortal examples to others is therefore to be found. This tranquility is therefore a precondition to the practice and love of virtue and the preaparation for life and death.

Here Seneca is well aware of the critic that other people moved against him. Mainly this critic referred to his healthyness. While very much despising luxury, Seneca was well aware that being rich was a very good condition to be virtuous particularly with others. Richness is seing only as a providential VIEWING to practice virtue however it is considered temporary and gain and losses have to be accepted. According to Seneca then, one ought to have richness and not richness have him and one ought not to increase his richness too high to avoid a deadly fall.

We have now discussed the right condition to practice virtue but we have not yet specify what this practice consist of. On "Of a Happy Life" Seneca tells us briefly about his practice of self-examination. Every evening he would look back at every instance of his day trying to spot what he did right or wrong. On "The Shortness of Life" he talks about looking back as the characteristic of a wise man. While busy men can only look in the future for a moment of rest and have no time for the present and fear the past, it is the wise who can invest his present time looking into the past.

In this respect, if we are to think of life-logging and quantified-self technologies and the hype connected to them, we come to realize that they are mostly deviced for future oriented consumers who have a busy life and therefore are quite in contrast to what a stoic should be. Seneca despised the busy men of Rome running from one meeting to another and caring about the last fashion. To me, it is clear, wearable gadgets are this fashion. To enforce my convinction that contemporary self-tracking at large, as conceived by the industry, is not a form of stoicism, ultimately we read in Seneca what he means with the practice of virtue. If virtue is therefore a result of laboriousness, Seneca hints that in order to invest our time without waste, we ought to be fatiguing. Self-examination in Seneca is therfore conceived as a form of fatigue and in contrast, the self-tracking devices offered by the industry promise no effort in capturing, retrieving and analysing.

What can we define then a stoic? What is his or her love and practice of virtue? It is a effortfull self-examination, an examination avoiding the use of the preficonfigured systems develop by the industry, an examination that must be self-crafted also with effort and through a process. This effortfull self-examination is at the base of virtue, a virtue that gives insights on life but also prepares for a death that the consumers buying wearable gadgets are afraid of.

Seneca describes a virtuous erson as the a balloon that is not too deflated nor too enflated. In this respect he advocades for a life that is neither too cut out nor too social. As the self-examining frameworks offered by the industry depends on sharing the data through the social media, this state of perfect inflation can only be found by the individual alone. Aurelio here comes to our help indicating that a principle directiveness in our life can be developped by following one's one nature. From now on we will treat Seneca's second republic, Aurelio's principle directiveness as well as Foucalt's technology of the self under what we define as personal framework. To cultivate virtue then, we have understood that it is necessary to develop a framework of self-examination that is not provided but ought to be conceived following one's own nature. Aurelio as well as Benjamin Franklin and Mahtma Gandhi were all important political figures who have been develeping schemes to enforce their virtue prior taking care of the social at large.

It is here important to define in stoic terms what we imply as personal framework. Literally we define as framework a frame that an individual establishes to confine his work. we use the adjective personal to emphasize that the individual as to have control of this framework. Only then, according to another Stoic Epithetus, only through the possesion of a personal framework the individual is to classify as completely free.

A personal framework is therefore a frame designed by an individual to dedicate himself to a laborious self-examination of which he is in full control. In a digital age then, the individual who aims for virtue and freedom ought not to utilize frameworks provided by the industry which on one hand hinder his laboriousness and on the other don't provide him full control.

The personal framework ought to be conceived as a system to achieve what Aurelio define as holliness. It is not a selfish device but rather, as we have seen it adopted by great politicians like him and Franklin as well as Gandhi, it is the prcondition to be a potential good leader. As it is often the case however among stoics like Zenone, Rufio, Seneca and Epithetus, precarious circumstances might never allow a stoic to serve society.

This is particularly the case when stoicism is developed under a state of emparialism. Under this circumstances the stoic is force to exile in another country or in the after life by committing suicide. The last is a measure taken when the possibility for his freedom (e.g. the removal of his possibility to cultivate his personal framework) is removed.

It cannot be denied that also today, in giant states governed by technology, the lives of individuals are engulfed and a stoic effort begins by cutting one's own freedom certainly not through a bland independence but through the conception of a personal framework which requires a fair enough knowledge of technology in order to bricolage it.

Ideologically this process is even harder under populistic ideas that any forms of control, even the personal, is patriarchical and fascistic. To the contrary, as we showed before adressing the persecution of the stoics unde the age of the Roman empire, personal control and the development of virtue, for as much as they can be scorned, are the lights leading an alternative way into the near future, they are, in Seneca's mind, the stars above the stormy mass of humans laying in the lowest part of the sky.

It is Seneca here to be very critical about democracy at large, saying in his essay "On Anger" how nothing good came of the mass especially when lead by anger. He sees the need of bright and firm and therfore stoic stars leading with virtue the way. If on one hand, in the same essay he points out the pther opposite, the cruelty of tyran, it is to a aristocratic republic he is thinking of as a good system for self-maintainace.

What is the remedy for a morally sick person? The remedy may lay in getting closer to nature and balance along with it his deviation. In the same manner we cannot deny that a cultural revolution bringing an entire population back to nature might have had its positive effects. We can see the technological progress as the element of disturbance within a person as well as around him. Regualar immersions in nature can be redirective.

What is needed for each citizen is a natural domain not where to fall in complete leisure but where his care can be espressed. What I am referring to is literal, each citizen need to remeasure himself through a natural work. Common sense can only arise through this practice. In whatever circustance this natural domanin can be most certainly found within a person. It is the small door to a giant palace he did not know he owned.

057. Fottetevi tra Voi del Sistema

Da piú di dodici anni ormai sono ricercatore in Svezia e da piú di dodici anni sono costretto a leggere testi di autori nord Europei. Solo di recente ho preso in mano autori mediterranei, tra cui il mio favorito é Seneca. Egli definiva l'ira il vizzio piú grande dell'uomo. Con questa nozione bene in testa non sono riuscito la domenica di pasqua a contenermi. Ero in coda con tanti altri turisti per prendere il vaporetto che dalle Fondamenta Nuove vanno a Murano. I vaporetti passavano e gruppi di muranesi continuavano a precederci tagliando la fila attrevero l'uscita. Non abbituato a tale comportamento subito mi sono indignato e ho cominciato ad insultare il gruppo che mi é capitato fra le mani e in fine ho bloccato alcuni di loro per fare entrare noialtri.

Mi sono preso tanto di mussulmano e per poco non si passava a pugni e calci. Confesso che non avrei esitato a spingere chi mi capitava in laguna. Ecco che la pasqua che dovevo passare trascorsa con lontani parenti che abitano a Murano per poco e solo per un caso fortuito non si é trasformata in una scena da cowboy. Mi chiedo: "Ma c'é veramente bisogno si una vittima per risolvere il problema delle code ai vaporetti?" Ragionando sui pregiudizzi che i muranesi hanno sviluppato nei confronti dei turisti e dei mussulmani come me (sono in verita originario di Asiago), credo che alla fine l'unica maniera di affrontare il probblema sia che qualcosa di brutto accada.

Oggi come oggi non mi arrabbierei piú coi muranesi, hanno le loro ragioni. Certo rimango compassionevole coi turisti che pagano quattro volte tanto il biglietto per aspettare quattro volte piú di un taglia fila. Una lunga e dibattuta rassegna dell'opinione pubblica non servirebbe a niente. Credo invece che quello che serva sotto il sole italiano siano regole chiare e un'autoritá pronta a farle rispettare ad ogni costo. Senza questa l'unica possibilitá pare a me quella di ritirarsi in se stessi, tenere cura del proprio e rassegnarsi al livello di corruzione che é ormai fortamente radicato nella mentalitá di tutti gli Italiani.

Oltre che a sfuggire la massa, Seneca insegna infatti a dedicarsi ad una repubblica minore nel caso la grande repubblica non possa essere corretta. Ecco allora che io credo che non a Venezia dove risiede l'apparato amministrativo della regione, ma nelle piccole contrade aggrappate nei monti di confine o nei piccola comunitá di pescatori che non consco o in qualche fattoria risparmiata dall'industrializzazione, insomma in quei luoghi nel Veneto dove ancora un po´di valore e dignitá rimangono sotto il temperamento della natura, proprio lá ci sia il germe di qualcosa di nuovo e genuino da imitare e portare avanti come modello per noi tutti.

Questa é sola la mia opinione dopo anni trascorsi nei piú solitari e sobri paesaggi del nord europa che ahimé si stanno ora mutando anch'essi in un gran centro commerciale e mi han spinto a tornare a casa, tra i primi di una generazione di giovani profughi italiani. Avevo fin troppo idealizzato il bel paese eppure adesso vi trovo non tanto degli usurpatori quali, qualcuno potrebbe pensare, i profughi del Nord Africa. Costoro solo il concime mandato dal Signore a sporcare una societá troppo sterile e purtroppo controllata da una generazione ormai vecchia che si é peró cementata e non vuole lasciar spazio alla nuova.

Seneca aiutaci tu con i tuoi precetti stoici a far si che questa generazione non abbia piú paura della morte anzi la veda come risoluzione ultima per la vita degli altri. Ció che sento in definitva é il bisogno di gioventú. Bando alle autoritá mordenti. Buttiamoci tutti in laguna a fare l'amore senza contracettivi. La pazzia mi sembra in ultimo il vero Deus Ex Machina. Lasciamo perdere i litigi, le lotte intestine e le denuncie. Liberiamoci dei dottori e gli avvocati per quanto ci sia possibile e pensiamo a dare vita alla vita. Se c'é da tirarsi quattro schiaffoni al vaporetto facciamolo pure.

Svegliamoci! Le paure e le varie menate della vita moderna sono solo proporzionabili alla nostra vita di medio borghesi. Torniamo ad abitare le stalle e i pollai abbandonati dei nostri nonni. Portiamoci un profugo africano se non troviamo dell'atro e procreiamo nuova materia organica per comunitá organiche e alla buona in cui ci si accontenta del pane quotidiano e si vive felici, senza il giogo delle varie istituzioni sociali a cui abbiamo premura di far parte per paura di morire o essere da meno.

Chi se ne frega se gli ospedali vanno a puttane e le puttane vanno all'universitá. Andiamo contro la morte senza timore e solo allora la vita potrá riprendere. L'unica cosa che ho veramente inparato in Svezia e ad aggiustar case, tagliare il bosco e fare il contadino. Il resto, il mestiere di ricercatore non mi é servito proprio a nulla. É stato solo un surrogato che mi sono creato io per comprarmi una fattoria,un bosco e dei campi. In questa mia nuova dimensione, da questo mio punto di vista credo che sia indispensabile inspirare aglia altri fiducia di dirottare il sistema e rendersi autonomi.

In Svezia, paese distrutto dal socialismo, paese dove il sistema funziona perché ogni persona é omogenizzata ad esso, il paesaggio é troppo freddo e tenebroso per lasciare ad un individuo alcunché di autonomia. Noi in Veneto possiamo. Basta averne i coglioni e fotterci del sistema corrotto, sputare agli Svedesi che stanno, tramite l'Unione Europea importando il loro sistema tra noi con IKEA, H&M e le loro menate sul multi-culturalismo e il femminismo. Un calcio sui coglioni a questo ulteriore inborghesimento e un calcio nel culo a tutti i coglioni che non trovano altra scelta ma di adattarsi a ció che é morte per l'umanitá.

All'embarcaderos chicos dobbiamo fare l'amore e non la guerra, per riempire campielli e contrade di bambini e svuotarci i coglioni delle nostre paure da borgesucci. Questa non é sapienza e di Seneca ormai me ne sono dimenticato. Mi ricordo peró di Nietzsche adesso che pone all'ordine Apollonico il disordine Dioniseo. Ecco io con le mie parole sono Dionisio, sono qui a sconvolgervi, a farvi esaltare e ballare ma per lo piú a svuotare i miei coglioni su di voi e dirvi: "Procreate!" o meglio "Fottetevi!" inteso fottetevi tra voi e fottetevi del sistema e siate felici che questo sia una gran merda perché é fuori di esso che c'é vita.

058. Jesus Christo the Old

Reading Cicero's accounts of his many trials I read a peculiar Roman superstition. In times of crisis the one solution seemed to be the erection of a most precious and giant sculpture in the name of a god. Art has had certainly this function of healing. Sciamans of shepherd tribes used to sacrifice part of their profit, namely new sheep, a thank to a divinity.

Now, under these circumstances we would not need to fear for the wast that state supported art does to these days. In crisis stroke Italy for example, millions are being flushed to allow the Bulagarian American pop star Christo to construct a sleak plastic bridge connecting the inland with one of Europe's largest lake islands. It is a right intution to build a land art work in a site already chosen for the construction of a Roman temple and later of a church overlooking a complete landscape of water, glaciers and sunset. In this spiritual elevation however we read how in fact the giant fire arms supplier Beretta is entangled in facilitating an art work which is meant to be disposed.

The locals seem excited of the giacantic intervention; they hope their stagnant economy will be once and for all booasted. Is an econmoy really to boost with a Christo, a Christ that is over 80 years old. If a sacrifice needs really to occur the new testament teaches that there ought to be a young Jesus Christo and he ought to come from below and certainly not act from above.

With this in mind how can we conceive Christo as a sacrifice reliefing from a crisis which is more spiritual than economical? Christo is an old man who unlike a wise person does not when it is time to stop and withdraw from the scene. The Beretta family are just like one of these rich Roman families covering the front of their villas (they happen to own the little island in front of Monte Isola) with luxurious Roman porpura far from the stigmatized mantel of a real sacrifice as that of young Jesus.