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daimonclub · 1 year ago

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Daimon origin and meanings

Daimon origin and meanings Daimon origin and meanings, character and destiny, the history of etymology and evolution of the concept, from the ancient Greece of Socrates and Plato to Hillman's psychology and Brown's methodology. "... We refuse to establish a principled opposition between the two sets of etiological factors (constitutional and accidental), but admit that they always act together in the production of the observed effect. Daimon kai tuke (natural heritage and fate) decide the fate of a man; rarely, if ever, a single one of these forces." Sigmund Freud (1912): Dynamics of translation. Perhaps he could have chosen in the best way, but his Daimon was not so reliable, moreover Dada doubted everything, and for this reason he almost never knew how to make the most appropriate choice, however he enjoyed trying, not without a certain nostalgic and melancholic suffering. Carl William Brown Of the celestial stars I will invoke the sacred splendor with voices conforming to the rite, calling the demons holy. Orphic hymns, Scent of the stars-aromas Ethos anthropoi daimon. (Character is destiny.) Heraclitus Character is destiny, that is, our life is closely linked to our behavior and vice versa. Carl William Brown The daimon that forces us, with need, to take the way: the little individual god, the Shiva within. Carl Gustave Jung The soul always metaphorizes. Plotinus A demon from ancient Greek δαίμων, trasl. dáimōn, "divine being" is a being who stands halfway between what is divine and what is human. In religious culture it acts as an obstacle between these two dimensions, in Greek philosophy, it acts as an intermediary between man and the divine. According to Welcker, the term daimon is one of the oldest principles of Greek philosophy.

The Daimon that forces us In Hesiod, who lived between the eighth and seventh centuries BC, the demon is the post-mortem state assumed by the beings of the first golden generation: "Then, after the earth this race had covered, they are, by the will of the great Zeus, propitious demons, who are on earth, guardians of mortals, and observing the judgments of justice and wicked deeds, clothed in foggy air, everywhere prowling the earth, dispensers of riches: this royal privilege they possess." Hesiod Then the first generation, the aura living at the time of Cronus, disappeared overwhelmed by sleep, Zeus then transformed them into demons, "guardians of mortals", protectors of mankind. In the Orphic religion the demon is the very essence of the soul, imprisoned in the body for a guilt committed and from which it tries to free itself. Heraclitus (fifth century BC) speaks of it as a destiny linked to nature: "The character of a man is his daimon". Socrates Socrates refers to a dàimon or "divine guide" who often assists him in his every decision. It would be a sort of "moral conscience" that is progressively revealed as a form of divine delirium and inspiration, a voice identifiable as the authentic nature of the human soul, its rediscovered self-awareness. According to Plato's testimony, the daimon of which Socrates speaks consists in fact of a divine presence, similar to a tutelary genius, which is felt in him through signs to stimulate his reason to execute the most suitable choice, but not so much to induce him to perform certain actions, but rather to divert him: "There is within me I know nothing but divine and demonic spirit; the one of which even Meleto, joking about it, wrote in the indictment. And it is like a voice that I have had inside since I was a child; which, whenever it makes me heard, always dissuades me from something I am about to do, and never makes me proposals." Apology of Socrates, 31 d Through the daimon Socrates thus manages to express the highest degree of his typical irony even in the religious dimension.

Eros is a great Daimon The interpreters were for the most part very disconcerted and gave the Socratic daimonion very disparate exegesis. Someone believed they could cut the question in the trunk, putting entirely into account the Socratic irony and its inventiveness the whole thing of the daimonion; others have understood this very peculiar Socratic experience in a psychiatric key, so to speak, that is, as a fact of a psychopathic nature; others, more moderately, have reduced it to the voice of conscience, or to the feeling of the convenient, or to the feeling that pervades genius; And the examples could be multiplied, up to modern interpretations in a psychoanalytic key or inspired by psychoanalysis. In truth, these are scholars who do not believe in the religious fact and resolve and dissolve it in a positivistic or rationalistic or psychological or psychoanalytic way and who, consequently, irreparably misrepresent what is peculiar in the experience of the Socratic daimonion. First of all, it should be noted that daimonion is a neutral, and that therefore (and on this the interpreters of positivistic or rationalistic extraction have reason to insist) does not indicate a demon-person, that is, a personal being (a kind of angel or genius), but a fact or event or divine phenomenon: in fact never, neither in Plato nor in Xenophon, The daimonion is called "Demon", but it is called "sign" and "divine voice". Having clarified this, however, it is immediately to be noted the following: a) expressly Socrates, in Plato's Apology, connects the "divine sign" with the demons, explaining that, to the extent that he believes in "demonic things", he believes in the demons and therefore in the Gods, from which the demons derive b) moreover, just as expressly, he connects him with God himself, saying without the possibility of equivocation that the sign and the voice he heard within himself were a sign of God and the voice of God. Now, all Greekness has considered demons intermediaries between gods and men and it is highly probable, not to say certain, that this was also the belief of Socrates. For the Greek, it was not easy to think of an immediate contact or relationship of God with man, and the pluralistic conception of the divine, which, as we have seen, even shared Socrates, led in itself to think about the relationship between God and man through the intermediary of demons. The "divine sign" therefore had to come to Socrates through a demon, however he avoided this word and it is not correct (as many do) to translate certainly daimonion with demon, because, in doing so, it makes explicit what Socrates deliberately left in the indeterminate: he, in fact, preferred to stick to what he felt in himself and to qualify this phenomenon as divine, without deepening the way in which it took place and for what mediation. Continuing our analysis we must conclude that the real meaning of the "daimon" for Socrates has been variously interpreted: with this term, according to Paolo De Bernardi, he seemed to indicate the authentic nature of the human soul, its newfound self-awareness. While for Gregory Vlastos the dáimon sent its signs in order to stimulate the reason of Socrates to make the most suitable choice. Giovanni Reale following Vlastos believes that the dáimon in Socrates expressed the highest degree of Socratic irony also in the religious dimension. However, the authors agree that in the Socratic conception the element of interiority referred to eudemonia was prevalent, that is, happiness, inner serenity was the effect of a rational behavior directed to virtue. This is the so-called ethical intellectualism of Socrates who maintained that the only possible cause of evil was ignorance of the good "I know instead that committing injustice and disobeying those who are better than us, god or man, is ugly and bad. Therefore, in the face of evils that I know to be evil, I will not fear and I will never flee those that I do not know if they are also goods." but once the good was known, it was not possible to refrain from acting morally by realizing the good that was in itself "pleasant" as it generated eudemonia, the serenity of the soul.

Daimon is our destiny Eudaimonism "Eudemonism. Every doctrine that assumes happiness as the principle and foundation of the moral life." Nicola Abbagnano placeholder image The term Daimon also appears central to eudemonism, that is, the moral doctrine that placing the good in happiness (eudaimonia) pursues it as a natural end of human life. From eudemonism must be distinguished hedonism which proposes as the end of human action the "attainment of immediate pleasure" understood as enjoyment (as the Cyrenaic school of Aristippus thought) or as the absence of pain (according to the Epicurean conception). The term derives from the Greek - εὐδαιμονισμός - (eudaimonismòs), from - εὐδαιμονία - (eudaimonìa), composed of good (εὖ èu) and spirit guide-fate (δαίμων dàimōn), a term also associated with "divine being", "genius", "spirit guide"' or "conscience". In a broad sense, "eudemonia" means "to be in the company of a good spirit". Emilio Lledò, professor of History of Philosophy at the Universidad Central of Barcelona, responds on the research around the good, the good existence, in Greek philosophy and explains the concept of eudaimonia, whose semantic field in Greek is wider than that of "happiness" in Italian. According to his etymology, this word refers to a conception according to which happiness depends rather on the benevolence (eu) of the daimon than on the autonomous action of man. Lledò refers here in particular to Aristotle, who after having, in Book I of the Nicomachean Ethics, put in close relationship the pursuit of good with the search for happiness and virtue, returns to another place of the same treatise (L. IX, 9, 1169 b) to refute the adage that "he who has a good daimon does not need friends". Returning to the deep meaning of the term in question and to the character related to the personal Daimon by Heraclitus and then also by Freud, I feel I am very close to Aristotle who believed that each individual was endowed with a particular vocation, a special inclination, I could add a more or less creative genius, that he called "daimon". For the undersigned, therefore, everyone has his own Daimon that must be protected, studied, deepened, researched, perfected, cultivated, and put in close relationship and communication with the most intimate, intellectual and spiritual part of our person. Let's also say that it is a symbolic and metaphorical element that characterizes us and that should push us towards good and therefore a constant improvement, or towards more problematic experiences and perhaps harmful to ourselves, which is why in this case it would be a negative Daimon, which instead of helping us to feel better, would do its best to make us feel worse. In any case, the Daimon always identifies with ourselves and is obviously not an element external to our individuality. Plato and Xenocrates In Plato the demon Eros, son of Penia and Porus, is that demonic force that allows man to rise towards the supersensible. Thus in Plato's Symposium the teaching on Eros imparted by Diotima to Socrates is narrated: "Eros is a great demon, O Socrates: for all that is demonic is intermediate between God and mortal. It has the power to interpret and bring to the gods the things that come from men and to men the things that come from the gods: of men the prayers and sacrifices, of the gods, instead, the commands and rewards of sacrifices. And standing between them, it works a completion, so that the whole is well connected with itself." Plato, Symposium 202, G-D A fundamental idea, inherent in the name itself, that Plato helped to spread is precisely that of the Daimon. "Daimonia kaina" literally means "new divine (creatures)". The daimonion spoken of in the Apology is the neutral adjective that comes from daimon (from daiomai: pantry, do in lote), a divine creature not necessarily malevolent, who presides over the fate of men, a kind of tutelary genius, a spirit that advises and directs us, and that stimulates us to reflect, without imposing its decisions on us. A daimon is contained in the word eudaimonia (happiness), which means, etymologically, something like: "a good daimon rules my destiny". The daimon is the divine creature who presides over the destiny of each one. In Er's story, the daimon does not happen to be a lot, but is the object of a choice. Freedom of choice makes virtue "without a master", unlike what happened in traditional morality, where this was the prerogative of a well-determined social figure, the aristos, or in any case of an extremely small group.

The Socratic Daimon In another dialogue, The Symposium, Plato describes demons as messengers of the divine will and beings of contact between mortals and gods: It is thanks to the demonic element that divination and the practices of priests could have taken place, in relation to things that have to do with sacrifices, initiation rites, spells, different prophecies and magic. (202E-203A) With Xenocrates the figure of the demon taken from Plato's work is analyzed. The demons for Xenocrates are always intermediary beings between men and gods, they are more powerful than men but less than gods. Unlike the latter who are always good, among the demons there are also bad ones. When the ancient myths tell of divinities fighting each other involved in human passions they, for Xenocrates, speak of demons not gods. Demons have a prominent place both in acts of worship and in oracles. The demons finally correspond to human souls freed from bodies after death, remaining in them the conflict between good and evil, they transfer it from the Earth to the celestial world. The same theses of Xenocrates can be found in the text De deo Socratis by Apuleius. Stoicism Even the Stoics maintain the existence of demons as beings who watch over men by sharing their feelings. Thus Diogenes Laertius: "The Stoics say, then, that there are also some demons who have sympathy for men, who watch over human affairs, and also that there are heroes, that is, the surviving souls of the virtuous." Diogenes Laërtius, Lives and Doctrines of the Illustrious Philosophers Book VII, 151 Marcus Aurelius indicates as a demon the intellectual soul that must be cared for and deprived of disturbances: "Moreover, there remains the care not to sully the demon that has taken up residence in our breast, the care not to disturb it with confused and manifold impressions; to keep him serene and kind, giving him ritual and honor as to a God; and say nothing that is contrary to the truth; do nothing against justice." Marcus Aurelius, Conversations with Himself Book III, 16 Middle and Neo-Platonism With medioplatonism the figure of the demon is characterized in an increasingly articulated way and is inserted as the third aspect of the hierarchy of the divine after the supreme god and the secondary gods. Thus Plutarch: "Plato, Pythagoras, Xenocrates, Chrysippus, followers of the primitive writers of sacred things, affirm that the Demons are endowed with superhuman strength, indeed they far surpass our nature by extension of power, but they do not possess, moreover, the pure and uncontaminated divine element, but participate, at the same time, in a double fate, as to a spiritual nature and bodily sensation, so it welcomes pleasure and labor; And this mixed element is precisely the source of the disturbance, greater in some, lesser in others. So it is that even among demons, no more and no less than among men, differences arise in the gradation of good and evil." Plutarch, Isis and Osiris, 25 Alexander of Aphrodisias argues that the daimon of every man consists in his own nature. In Neoplatonism, Plotinus entrusts to the "daimon that has befallen us by lot" the task of guiding us in the ascent to the suprasensible, through the power of eros and beauty. Since conscious and purely logical thought is not enough, it is also a mystical inspiration, the spark of a divine spirit thanks to which it is possible to rise from the material to the intelligible dimension. According to Porphyry, Plotinus himself was assisted "by one of these demons who are close to the gods".

Daimon origin and evolution Change of meaning Subsequently, the negative use gave the Christian vocabulary the term to designate the evil spirit (devil), becoming from then on the object of study of demonology. In positive terms, however, the meaning of daimon can be compared in some ways to the guardian angel, or to the notion of tutelary guide or genius. Renaissance philosophers loved to compare the texts of Plato and Aristotle with Arabic astrology with the precise purpose of investigating on themselves the spiritual meaning of the Daimon of birth, a mysterious force from which character, vocation and fortune originate. Interpreting Mercury, the Sun or Mars on the ascendant of birth meant in fact being predisposed to exercise some bodily talents over others, or certain mental abilities over others. Those who had the female planets on the point of the zodiac where the sun rose could instead expand the qualities of the soul, namely perception, intuition and sensory awareness, essential qualities to become artists, poets and court jesters. The Greek term Daimon means genius, spirit guide, divine power, and also, inferior deity or deified hero, but not only, in fact the verb expressed by this word also meant to divide, distribute, share, share and the suffix "from" was common to words such as democracy, demiurge and other terms that derived from the name "demos" ie people, And perhaps this is why he was never looked upon favorably by the official power, which did not want to share its privileges and saw in the genius of criticism the devil of evil. Thus Satan was born from genius, for Carducci "the vindex force of reason", for Baudelaire "le plus savant et le plus beau des anges". Carl William Brown "Before birth, the soul of each of us chooses an image or design that we will then live on earth, and receives a tutelary spirit to guide us, a daimon, which is unique and typical of us. However, in coming into the world, we forget all this and believe that we have come empty. Read the full article

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themouthofthehell · 1 year ago

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Anytos ve meletos da böyle düşünmüş olmalı

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saa-ufu · 2 months ago

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"Há algum homem, Meleto, que reconheça a existência de coisas humanas, mas não reconheça os homens?" – Sócrates, Apologia de Sócrates.

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experience-made-chella · 4 months ago

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painterontheshore · 10 months ago

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Sobre el aplomo

La esencia del bien es cierta clase de albedrío; la del mal, cierta clase de albedrío. Entonces, ¿qué es lo exterior? Materias para el albedrío, en cuyo trato alcanzará su propio bien o mal. ¿Cómo alcanzará el bien? Si no admira las materias. Pues si las opiniones sobre las materias son correctas, hacen bueno el albedrío, pero si son torcidas y desviadas, 4 malo. La divinidad puso esta ley y dice: «Si quieres algo bueno, tómalo de ti mismo». Pero tú dices: «No, sino de otro». Entonces, cuando el tirano amenace y me llame, diré: «¿A quién amenaza?». Si dice: «Te encadenaré», digo: «Amenaza a mis manos y mis pies». Si dice: «Te haré degollar», digo: «Amenaza a mi cuello». Si dice: «Te meteré en la cárcel», digo: «A todas mis carnes». Y si amenaza con el destierro, lo mismo.

--¿Así que a ti no te amenaza nada?

Si siento que esas cosas para mí no significan nada, no. Pero si temo alguna de ellas, me amenaza a mí. Luego, ¿a quién temo? ¿Al que es dueño de qué? ¿De lo que depende de mí? Nadie es dueño de lo que depende de mí. ¿De lo que no depende de mí? ¿Y a mí qué me importa?

--Entonces, ¿vosotros, los filósofos, enseñáis a despreciar a los reyes?

--¡Desde luego que no! ¿Quién de nosotros enseña a oponérseles en aquello sobre lo que tienen poder? Toma el cuerpecillo, toma la hacienda, toma la fama, toma a los que me rodean. Si convenciese a alguien de que les dispute esto, sí, que me lo reprochen. «Sí, pero también quiero gobernar 11 tus opiniones». ¿Y a ti quién te ha dado ese poder? ¿Cómo puedes vencer una opinión ajena?

--Aplicándole el miedo la venceré --responde--.

No sabes que la opinión se vence a sí misma, que no es vencida por otra cosa; ni que al albedrío ninguna otra cosa puede vencerlo sino él a sí mismo. Por eso también la ley de la divinidad es la más poderosa y la más justa: que lo superior venza siempre a lo inferior. Diez son superiores a uno. ¿Para qué? Para encadenarlo, para matarlo, para llevárselo a donde quieran, para arrebatarle sus bienes. Por tanto, los diez vencen al uno en esto, en lo que son superiores. Entonces, ¿en qué son inferiores? Si el uno tiene opiniones correctas y los otros no. Entonces, jqué? ¿Pueden vencerle en eso? ¿De qué? Si lo ponemos en la balanza, ¿no habrá de arrastrarla el que más pese?

¿Y que Sócrates sufriera lo que sufrió a manos de los atenienses?

Esclavo, ¿por qué dices «Sócrates»? Di las cosas como son: «¿Que se llevaran el cuerpecillo de Sócrates y los más fuertes lo arrastraran a la cárcel y uno le diera la cicuta al cuerpecillo de Sócrates y éste se enfriara?» ¿Eso te parece sorprendente, injusto, por eso reclamas a la divinidad? ¿Es que Sócrates no tenía nada frente a eso? ¿Dónde estaba para él la esencia del bien? ¿A quién hemos de prestar atención? ¿A ti o a él? Y él, ¿qué dice? «A mí Ánito y Meleto pueden matarme, pero no perjudicarme» . Y en otra ocasión: «Si así agrada a la divinidad, así sea». Pero demuéstrame que con opiniones inferiores se domina al que es superior en opiniones. No lo demostrarás ni de lejos. Pues ésta es la ley de la naturaleza y de la divinidad: Que lo superior venza siempre a lo inferior. ¿En qué? En lo que es superior. Un cuerpo más fuerte a otro cuerpo, los más al uno, el ladrón al no ladrón. Por eso precisamente perdí yo mi candil, porque el ladrón era superior a mí en estar despierto. ¡Lo que ganó él con el candil! Por un candil se hizo ladrón; por un candil, indigno de confianza; por un candil, brutal. Eso le pareció de provecho.

De acuerdo, pero alguien me agarra de la túnica y me arrastra a la plaza y entonces chillan los demás: «¡Filósofo! ¿De qué te han servido las opiniones? ¡Mira, te arrastran a la cárcel! ¡Mira, van a degollarte!». ¿Y qué instrucción he tenido yo para que, si uno más fuerte me agarra de la túnica, no me arrastre? ¿Para qué, si diez me meten en la cárcel a empujones, no me quede encerrado? ¿Es que no he aprendido ninguna otra cosa? He aprendido a ver que todo lo que sucede, si no depende del albedrío, nada tiene que ver conmigo. ¿Y eso no te sirve de ayuda en el caso presente? Entonces, ¿por qué buscas la ayuda en algo distinto de lo que aprendiste? Y luego, sentado en la cárcel, digo: «Ése, el que da esas voces, ni escucha lo que se le ordena ni entiende lo que se le dice ni le importa en absoluto saber de los filósofos qué dicen o qué hacen. iDéjale!»

--Sí, pero ¡sal de nuevo de la cárcel!

Si ya no tenéis necesidad de mí en la cárcel, saldré; pero si volvéis a tenerla, entraré. ¿Hasta cuándo? Mientras la razón prefiera que yo conviva con el cuerpecillo. Cuando no lo prefiera, tomadlo y que os vaya bien. Lo único, que no sea irracionalmente, que no sea cobardemente, que no sea por cualquier pretexto. Y lo digo porque la divinidad no quiere eso: necesita un mundo como éste, personas en la tierra que se comporten como éstas. Pero si como a Sócrates, ordena la retirada, hay que obedecer al que la ordena como a un general.

Entonces, ¿qué? ¿Hay que decirle eso al vulgo? ¿Para qué? ¿No basta con obedecer uno mismo? Porque a los niños, cuando vienen dando palmas y diciendo: «¡Que bien!», ¡hoy, las Saturnales!», ¿les decimos: «Nada de '¡Qué bien!'»? De ninguna manera, sino que también nosotros nos ponemos a dar palmas. Así que tú también, cuando no puedas hacer cambiar de opinión a uno, piensa que es un niño y da palmas con él. Y si no quieres hacerlo, entonces cállate.

Eso hay que recordar y saber cuando a uno le llaman a una circunstancia semejante: que ha llegado el momento de demostrar si estamos instruidos. Pues el joven que sale de la escuela y va a dar en una circunstancia así es semejante al que ha estudiado cómo resolver silogismos y si alguien le propone uno fácil le dice: «Proponedme mejor uno bien complicado, para que me ejercite». También a los atletas les desagradan los contrincantes de poco peso: «No me levanta», dice. Ése es un muchacho bien dotado. Pues no, sino que cuando la ocasión le reclama ha de llorar y decir: «Quisiera aprender todavía». ¿El qué? Si no lo aprendiste como para demostrarlo con las obras, ¿para qué lo aprendiste? Yo pienso que alguno de los que están sentados aquí está sufriendo en sus adentros y diciéndose: «¡Y que a mí no me llegue una circunstancia como la que le llegó a ése! ¡Que yo ahora me consuma sentado en un rincón, pudiendo ser coronado en Olimpia! ¿Cuándo me traerá alguien la noticia de un certamen semejante?». Así debíais ser todos vosotros. Por otra parte, entre los gladiadores del César, los hay que se enfadan porque nadie los hace avanzar ni los empareja y ruegan a la divinidad y se acercan a los encargados para pedirles combatir; y entre vosotros, ¿ninguno se mostrará como ellos? Estaría dispuesto a hacerme a la mar sólo para ver qué hace mi atleta, cómo trabaja el supuesto.

--Ése no lo quiero --dice--.

¿Está en tu mano tomar el supuesto que quieras? Te ha sido dado ese cuerpo, esos padres, esos hermanos, esa patria, ese lugar en ella; y ahora vienes y me dices: «Cámbiame el supuesto». ¿No tienes recursos para servirte de lo que se te ha dado? Lo tuyo es proponer, lo mío aplicarme a ello correctamente. Pero no, sino que «No me plantees esa figura, sino ésta otra; no me plantees esa conclusión, sino esta otra». Pronto llegará un momento en que los actores crean que ellos son máscaras y cotumos y colas de vestidos. Hombre, eso lo tienes como material y supuesto. Declama algo, para que veamos si eres un actor trágico o cómico. Pues lo demás lo tienen ambos en común. Por ello, si alguien le quita los coturnos y la máscara y le hace salir como una sombra, ¿se acabó el actor o sigue estando? Si tiene voz, sigue estando.

Y aquí: «Toma un cargo». Lo tomo y al tomarlo muestro cómo se comporta un hombre instruido.

«Deja la laticlava, toma unos andrajos y preséntate en tal papel». ¿Qué? ¿No me ha sido dado lucir una buena voz?

«Entonces, ¿cómo te presentas ahora?» «Como testigo llamado por la divinidad». «Ven tú y da testimonio en favor mío. Pues tú eres digno de que yo te presente por testigo. ¿Acaso es un bien o un mal algo externo al albedrío? ¿Acaso perjudico a alguien? ¿Acaso puse el provecho de cada uno en otra cosa sino en sí mismo?»

¿Qué testimonio das en favor de la divinidad? «Estoy en una situación tremenda, Señor, y soy desdichado; nadie se ocupa de mí; nadie me da nada, todos me censuran y hablan mal de mí». ¿Vas a testificar eso y a poner en vergüenza el llamamiento que se te hizo, el que se te concediera tal honor y se te considerara digno de presentarte para un testimonio de tanta calidad?

Pero el que tiene la potestad declaró: «Juzgo que eres impío y sacrílego». ¿Qué te ha ocurrido? «Se juzgó que eras impío y sacrílego». ¿Nada más? Nada. Pero si hubiera juzgado sobre una proposición hipotética y dado la sentencia: «Juzgo que es mentira eso de que, si es de día, hay luz», ¿qué le habría sucedido a la proposición hipotética? ¿Quién es juzgado aquí, quién es condenado? ¿La proposición hipotética o el que se engaña sobre ella? Entonces, ¿quién es ese que tiene potestad para dar una sentencia sobre ti? ¿Sabe qué es lo piadoso y lo impío? ¿Se ha interesado por ello? ¿Lo ha estudiado? ¿En dónde? ¿Con quién? Un músico no se interesa sobre si él declara de la nota más aguda que es la más grave, ni un geómetra si falla que los radios de la circunferencia no son iguales; ¿y el verdaderamente instruido se preocupará de un individuo ignorante que dé algún fallo sobre lo sagrado y lo sacrílego y lo justo y lo injusto?

¡Oh, la gran injusticia de los instruidos! ¿Eso aprendiste aquí? ¿No estás dispuesto a dejarles los argumentitos sobre esos asuntos a otros, desdichados hombrecillos, para que, sentados en su rincón, reciban sus suelditos o anden rezongando que nadie les da nada, mientras que tú, pasando de largo, te sirves de lo que aprendiste? ¡Que no son discursitos lo que nos falta ahora, que los libros de los estoicos están llenos de argumentitos! Entonces, ¿qué es lo que falta? Quien se sirva de ellos, quien dé testimonio de sus palabras con sus obras. Desempeña tú ese papel, para que ya no nos sigamos sirviendo en la escuela de ejemplos antiguos, sino que tengamos también algún ejemplo de nuestro tiempo.

Entonces, ¿a quién le corresponde contemplar estas cosas? A quien tiene tiempo para dedicárselo. Y es que el ser vivo es amante de la contemplación. Pero es vergonzoso contemplarlas como los esclavos fugitivos; ahora hemos de sentamos y escuchar atentamente al actor trágico, luego al citaredo, no como hacen aquéllos: está atento y alaba al actor y al mismo tiempo está mirando en torno suyo. Y luego, si alguien dice «amo», de inmediato se agitan, se alteran. Es vergonzoso que también los filósofos contemplen así las obras de la naturaleza. Pues, ¿qué es un amo? El hombre no es amo del hombre, sino que lo son la muerte y la vida y el placer y el esfuerzo. Porque, sin eso, traedme al César y veréis cómo conservo el aplomo. Pero como venga tronando y relampagueando con esas cosas y yo tenga miedo de ellas, ¿qué otra cosa he hecho sino reconocer al amo, como el fugitivo? Y mientras me sienta retenido por ellas, estaré en el teatro igual que el esclavo fugitivo. Me baño, bebo, canto ... todo con miedo y sufrimiento. Pero si me libero a mí mismo de los amos, es decir, de aquellas cosas por las que los amos son temibles, ¿qué problema seguiré teniendo, qué amo?

Entonces, ¿qué? ¿Hay que pregonar esto ante todos? No, sino que hay que saber tratar a los ignorantes y decir: «Éste me aconseja también a mí lo que cree que para él mismo es un bien. Le comprendo». Pues también Sócrates se mostró comprensivo con el lloroso carcelero, cuando estaba a punto de beber la cicuta, y dijo: «qué noblemente llora por mí!». ¿Verdad que no le replica: «¿Para esto echamos a las mujeres?'»? Eso a los conocidos, a los que podían escucharlo. Pero a aquél lo trata como a un niño.

--Epicteto en sus "Disertaciones"

#Epicteto #Disertaciones #Socrates

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mayolfederico · 4 months ago

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Una strage ~ 10. Le storie di Masseto

Una strage ~ 10. Le storie di Masseto http://wp.me/p5hAe5-jd

«Ho vissuto a Meleto tutta la mia vita» Nella metà del 1944, Meleto[1] è un paese che vive ai margini del comune di Cavriglia nel lembo estremo della provincia di Arezzo, abitato da circa 500 persone. A causa dei bombardamenti alleati su San Giovanni Valdarno, il centro più grande dei dintorni, ospita in quel periodo molti sfollati che occupano case di amici o affittate da abitanti del…

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#Masseto #Meleto #quattro luglio 1944 #testimonianza

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ifnowhynot · 11 months ago

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Wines of the year, 2023

Given the nature of my work and the fine wine folk I am so lucky to rub elbows with on the regular, I taste thousands of wines each year. These are the ones I remember most fondly: the way they opened the world, the way they centred experience, and all the kind souls that shared them with me.

I will remember 2023 as the year I really shed my ignorance and fell in love with Bordeaux and a year in which my partner and I continued our love affair with Jura Chards and Loire Chenins and entered into a new obsession with the great dessert wines of the world.

This list probably looks unhinged to the non-obsessed haha. Without having a social media outlet these last few years, it feels like some small gesture to the hardworking producers who crafted these works of art to be able to shout them out and thank them for their work. So here were the gems:

MY TOP 12 WHITES

Dom BELARGUS 2018 ‘Rouères’ Chenin Blanc, Anjou AOC, Loire

Dom STÉPHANE TISSOT 2018 ‘Les Bruyères’ Chardonnay, Arbois AOC, Jura

O'ROURKE FAMILY ESTATE 2020 'Twisted Pine' Chardonnay, Lake Country, BC

LA FRENZ 2011 ‘Knorr Vineyard’ Semillon, Naramata Bench, BC

PATRICK SULLIVAN 2020 Baw Baw Shire Chardonnay, Victoria, Australia

BIEN NACIDO 2020 Estate Chardonnay, Santa Maria Valley, California

CLOS DU MOULIN AUX MOINES 2020 Pernand-Vergelesses AOC 'Les Combottes', Burgundy

Dom BITOUZET-PRIEUR 2017 Meursault AOC 1er Cru Perrières, Chardonnay, Burgundy

M. CHAPOUTIER 2018 Hermitage AOC ‘Chante-Alouette’, Marsanne, Rhône

LITTORAI 2013 ‘Mays Canyon’ Chardonnay, Sonoma Coast, California

BINDI 2015 ‘Kostas Rind’ Chardonnay, Mornington Peninsula, Australia

RAMEY 2019 Hyde Vineyard Chardonnay, Napa Valley, California

MY TOP 10 REDS

Ch LÉOVILLE-LAS-CASES 1975 Grand Vin, Saint-Julien AOC, Grand Cru Classé Deuxième, Bordeaux

Ch LA TOUR DE MONS 1982 Margaux AOC, Bordeaux

Dom MUGNERET-GIBOURG 2020 Échezeaux Grand Cru AOC, Burgundy

HIYU 2017 ‘Aura’, Pinot Gris & Pinot Noir, Columbia Gorge, Oregon

TWO VINTNERS 2019 ‘The Waiting List’ Syrah, Yakima Valley, Washington

AGRI SEGRETUM 2018 Todi DOC ‘Marmocchio’, Sangiovese/Sagrantino, Umbria

TROON VINEYARD 2022 ‘Siskiyou’ Syrah, Applegate Valley, Oregon

CLENDENEN 2018 ‘Bricco Buon Natale’ Nebbiolo, Bien Nacido Vineyard, California

REINE PÉDAUQUE 1978 Savigny-lès-Beaune AOC 1er Cru Clos des Guettes, Burgundy

CA' LA BIONDA 2010 'CasalVegri' Valpolicella Classico Superiore DOC, Veneto

MY TOP 10 APERITIF & DESSERT WINES

PATRICIUS 2008 Tokaj Aszú 6 Puttonyos, Hungary

Dom BELARGUS 2018 ‘Quarts’, Quarts-de-Chaume Grand Cru AOC, Chenin, Loire

DONNAFUGATA 2015 ‘Ben Ryé’ Passito di Pantelleria DOC, Zibibbo, Sicily

ROLET 2010 Arbois Vin Jaune AOC, Savagnin, Jura

CASTELLO DI MELETO 2011 Vin Santo di Chianti Classico, Toscana

BARBEITO 20yo Malvasia 'Ribeiro Real', Madeira

COCKBURNS 1997 Vintage Port

Dom BERTHET-BONDET 2009 Château-Chalon AOC Vin Jaune, Jura

MARCEL CABELIER 2008 Château-Chalon AOC Vin Jaune, Jura

THUNEVIN-CALVET 1982 Maury, Vin Doux Naturel, Grenache, Roussillon

HONOURABLE MENTIONS:

BUBBLES

LELARGE-PUGEOT 2008 Quintessence Millésime Brut, Vrigny 1er Cru, Champagne

EGLY-OURIET NV Brut Rosé Grand Cru, Ambonnay, Champagne

RIVETTO 2016 ‘Kaskal’ Blanc de Nebbiolo Brut Nature, Barolo, Piemonte

PETER LAUER 1992 Réserve Sekt Riesling, Mosel

MOVIA 2015 Puro, Brda, Slovenia

LELARGE-PUGEOT 2008 Millésime Extra Brut, Vrigny 1er Cru, Champagne

R.C. LEMAIRE 2012 ‘Les Hautes Prieures’ Blanc de Blancs, Hautvillers 1er Cru, Champagne

MONMARTHE NV 'Les Grimpants' Blanc de Noirs, Ludes 1er Cru, Pinot Noir, Champagne

ANDRE CLOUET NV ‘Un jour de 1911…’ Brut, Pinot Noir, Bouzy Grand Cru, Champagne

Dom STÉPHANE TISSOT NV ‘BBF’ Blanc de Blancs Crémant du Jura AOC

Dom MANN 2014 Crémant d’Alsace AOC ‘Infiniment Fou’, Chardonnay

ALBERT BICHOT NV Crémant de Bourgogne AOC Blanc de Blancs Extra Brut

POMMERY 2004 Cuvée Louise, Champagne

LAURENT-PERRIER 2008 Millésimé Brut, Champagne

WHITES

France - Loire

Dom BELARGUS 2018 ‘Coteau des Treilles' Monopole, Chenin Blanc, Anjou AOC, Loire

Dom BELARGUS 2020 ‘Rouères’ Chenin Blanc, Sec, Anjou AOC, Loire

Dom BELARGUS 2019 ‘Gaudrets’ Chenin Blanc, Savennieres AOC, Loire

DAMIEN LAUREAU 2015 'Le Bel Ouvrage' Savennières AOC, Chenin Blanc, Loire

LUNEAU PAPIN 2010 ‘L d’Or’ Muscadet Sèvre et Maine Sur Lie, Loire

LUNEAU PAPIN 2007 ‘L d’Or’ Muscadet Sèvre et Maine Sur Lie, Loire

LUNEAU PAPIN 2006 ‘Excelsior’ Muscadet Sèvre et Maine AOC Goulaine, Loire

France - Burgundy & Jura

Dom HEITZ-LOCHARDET 2014 Chassagne-Montrachet AOC 1er Cru La Maltroie, Chardonnay

Dom BITOUZET-PRIEUR 2017 Meursault AOC 1er Cru Charmes, Chardonnay

Dom BITOUZET-PRIEUR 2017 Meursault AOC ‘Clos du Cromin’, Chardonnay

Dom BITOUZET-PRIEUR 2017 Puligny-Montrachet AOC ‘Les Levrons’, Chardonnay

Dom LATOUR-GIRARD 2017 Meursault AOC Cuvée Charles Maxime, Chardonnay

Dom DUREUIL-JANTHIAL 2020 Puligny Montrachet AOC ‘Corvée des Vignes’

Dom DEUX ROCHES 2021 Pouilly Fuissé AOC ‘Vieilles Vignes’

France - Alsace

Dom TRIMBACH 2007 ‘Clos Ste Hune’, Grand Cru Rosacker, Riesling

Dom WEINBACH 2012 ‘Cuvée Ste Catherine’, Pinot Gris

Dom ALBERT BOXLER 2014 Alsace Grand Cru AOC Brand, Pinot Gris

Dom TRIMBACH 2016 Alsace Grand Cru AOC Mandelberg, Riesling

France - Rhône

RAYMOND USSEGLIO 2017 ‘Pure Roussanne’ Châteauneuf-du-Pape AOC Blanc

GRAND VENEUR 2004 ‘La Fontaine’ Châteauneuf-du-Pape AOC Blanc, Roussanne

DOMAINE DE LA SOLITUDE 2021 Châteauneuf-du-Pape AOC Blanc

Dom CHANTE CIGALE 2011 Châteauneuf-du-Pape AOC Blanc

France - Other

LELARGE-PUGEOT 2016 Vrigny Blanc, Coteaux Champenois AOC, Chardonnay

Dom STÉPHANE TISSOT 2018 ‘Les Graviers’ Chardonnay, Arbois AOC, Jura

Dom STÉPHANE TISSOT 2019 ‘Patchwork’ Chardonnay, Arbois AOC, Jura

Dom DES MARNES BLANCHES 2020 Savagnin ‘Les Molates’, Côtes du Jura AOC

Germany

SELBACH OSTER 2007 Graacher Domprost Riesling Spätlese, Mosel

DR. BÜRKLIN-WOLF 1997 Ruppertsberger Gaisböhl ‘R’ Riesling Aisles, Pfalz

HEXAMER 2010 Schlossböckelheimer In den Felsen Riesling ‘No.1’, Nahe

DÖNNHOFF 2015 Wessburgunder Trocken, Nahe

USA

HOPE WELL 2015 ‘Improbable’ Riesling, Eola-Amity Hills, Oregon

ALEX GAMBAL / PETER WORK 2017 Sta. Rita Hills Chardonnay, California

ST. ROMEDIUS 2019 Napa Valley Chardonnay, California

TROON VINEYARD 2022 Vermentino, Applegate Valley, Oregon

TABLAS CREEK 2014 'Esprit Blanc' Roussanne/Gren.Blanc/Picpoul, Paso Robles, California

EVENING LAND 2022 ’Seven Springs’ Chardonnay, Eola-Amity Hills, Oregon

CHATEAU MONTELENA 2019 Napa Valley Chardonnay, California

ST. INNOCENT 2017 'Freedom Hill Vineyard' Chardonnay, Willamette Valley

DELILLE CELLARS 2021 'Chaleur' Blanc, Sauv Blanc/Semillon, Columbia Valley, Washington

LIÉGEOIS DUPONT 2021 ‘Le Blanc’, Marsanne/Viognier, Red Mountain, Washington

CHAPPELLET 2015 Napa Valley Chardonnay, California

PATZ & HALL 2016 Sonoma Coast Chardonnay, California

Canada

O'ROURKE FAMILY ESTATE 2020 Estate Chardonnay, Lake Country, Okanagan

CAVE SPRING 2004 ‘Réserve’ Riesling, Niagara Peninsula, Ontario

TANTALUS 2020 ‘Old Vines’ Riesling, Okanagan Valley

PINARD & FILS 2021 ‘Nuance de Gris’ Frontenac Gris, Quebec

NORMAN HARDIE 2014 ‘Unfiltered’ Chardonnay, Prince Edward County, Ontario

Australia

LEEUWEN ESTATE 2002 ‘Art Series’ Chardonnay, Margaret River

TYRELL’S WINES 2013 ‘Single Vineyard HVD Hunter Semillon’

UMAMU 2010 Sauvignon Blanc Semillon, Margaret River

South Africa

KEN FORRESTER 2016 ‘The FMC’ Chenin Blanc, Stellenbosch

HAMILTON RUSSELL 2014 Chardonnay, Hemel-en-Aarde

BOEKENHOUTSKLOOF 2007 Semillon, Franschhoek

Italy

DARIO PRINČIČ NV ‘Vino Bianco’, Friuli Venezia Giulia

SUAVIA 2017 ‘Monte Carbonare’ Soave Classico AOC, Garganega, Veneto

MARRAMIERO 2016 'Punta di Colle' Chardonnay, Colline Pescarese, Abruzzo

Other

LÓPEZ DE HEREDIA 2006 Viña Tondonia Reserva Blanco, Rioja DOCa, Spain

RAUL PÉREZ 2019 ‘Sketch’ Albariño, Rias Baixas DO, Spain

SOUS LE VÉGETAL NV ‘Octave’ Muscat, Samos, Greece

ALTAR ECO 2018 'Edad Media' Blanco, Chard/Chenin/Sauv Blanc, Uco Valley, Argentina

REDS

France - Bordeaux

Ch LE PUY 2010 Barthélemy, Francs Côtes de Bordeaux

Ch D’ISSAN 2009 Margaux AOC, Grand Cru Classé Troisième

Ch LANGOA-BARTON 2015 Saint-Julien AOC, Grand Cru Classé Troisième

Ch GRESSIER GRAND POUJEAUX 1983 Moulis-en-Médoc AOC

Ch FOURCAS HOSTEN 1983 Listrac-Médoc AOC

Ch CANTEMERLE 2019 Haut-Médoc AOC, Grand Cru Classé, Cinquième

France - Burgundy

Dom VINCENT LATOUR 2013 Meursault AOC 1er Cru Les Cras

CLOS DU MOULIN AUX MOINES 2020 Auxey-Duresses AOC ‘Clos du Moulin aux Moines’ Monopole

Dom BITOUZET-PRIEUR 2017 Volnay AOC 1er Cru Taillepieds

Dom BITOUZET-PRIEUR 2017 Volnay AOC 1er Cru Caillerets, Pinot Noir

Dom BITOUZET-PRIEUR 2017 Volnay AOC 1er Cru Clos des Chênes

Dom BITOUZET-PRIEUR 2017 Volnay AOC 1er Cru Pitures

ALBERT BICHOT 2018 Fixin AOC 1er Cru Clos de la Perrière Monopole

JEAN-CLAUDE RAMONET 2020 Monthelie AOC

France - Rhône

MICHEL COURTIAL 1986 Hermitage AOC, Syrah

ALAIN GRAILLOT 1991 Crozes-Hermitage AOC, Syrah

DOMAINE DE LA SOLITUDE 2020 ‘Vin de la Solitude’ Châteauneuf-du-Pape AOC Rouge

MARTIN TEXIER 2021 'Cérouan Vieilles Vigne du Clau' Serrine

FRANCK BALTHAZAR 2020 Cornas AOC, Syrah

YVES CUILLERON 2011 Saint-Joseph AOC ‘L’Amarybelle’, Syrah

YVES CUILLERON 2016 Cornas ‘Les Côtes’, Syrah

Ch DE BEAUCASTEL 2001 Châteauneuf-du-Pape AOC Rouge

XAVIER VIGNON 2010 ‘Cuvée Anonyme’ Châteauneuf-du-Pape AOC Rouge

DOMAINE DU PEGAU 2017 Châteauneuf-du-Pâpe AOC Rouge, Rhône

France - Other

Dom DES MASQUES 2020 ‘Syrahdictive’, Syrah/Viognier, Provence

J.L. DENOIS 2019 Pinot Noir ‘Grand Vin’, Limoux

Dom BOBINET 2014 'Amatéüs Bobi' Saumur-Champigny, Cabernet Franc, Loire

Dom BONNET COTTON 2022 Beaujolais AOC Cru Brouilly, Gamay, Beaujolais

Dom STÉPHANE TISSOT 2018 ‘DD’ Rouge, Arbois AOC, Pinot Noir/Trousseau/Poulsard, Jura

Italy

ROAGNA 2011 ‘Pajè’ Barbaresco DOCG, Piemonte

CASA RAIA 2018 Brunello di Montalcino DOCG, Sangiovese Grosso, Toscana

È JAMU 2021 ‘Vertigine’ Canaiolo, Chianti, Toscana

CASA RAIA 2011 Brunello di Montalcino DOCG, Toscana

CASTELLO ROMITORIO 2007 Brunello di Montalcino DOCG, Toscana

MASI 1988 Amarone della Valpolicella Classico DOCG, Veneto

RIVETTO 2021 ‘Vigna Lirano’ Amphora Nebbiolo d’Alba DOC, Serralunga d’Alba, Barolo

ROCCHE DEI MANZONI 2015 Bricco Manzoni, Red Blend, Langhe, Piemonte

NINO NEGRI 2006 ‘5 Stelle Sfursat’, Nebbiolo, Sforzato di Valtellina DOCG, Lombardia

VILLA PAPIANO 2017 ‘I Probi’ Romagna Sangiovese Modigliana Riserva DOC, Emilia-Romagna

PLANETA 2013 ‘Santa Cecilia’ Noto DOC, Nero d’Avola, Sicily

FORADORI 2016 Sgarzon Teroldego, Alto Adige

SASSICAIA 2015 Bolgheri Sassicaia DOC, Toscana

Spain

ALVAR DE DIOS 2020 ‘Camino de los Arrieros’ Red Field Blend, Arribes

SIERRA DE TOLOÑO 2021 ‘La Dula Garnachas de Altura’ Grenache, Rioja Alavesa DOCa

SCALA DEI 2017 ‘Cartoixa de Scala Dei’ Priorat DOQ, Garnacha/Cariñena

LOPEZ DE HEREDIA 2007 Viña Bosconia Reserva Tinto, Rioja DOCa

COMANDO G 2018 ‘Bruja de Rosaz’ Garnacha, Sierra de Gredos

USA

HIYU 2019 ‘Moon Dog’, thirty different clones of heirloom Pinot Noir, Columbia Gorge, Oregon

MARGINS 2022 Counoise, Santa Clara Valley, California

GROUNDED WINE CO. 2021 ‘Steady State’ Cabernet Sauvignon, Oak Knoll District, Napa, California

BETZ FAMILY WINERY 2018 ‘Père de Famille’ Cabernet Sauvignon, Columbia Valley, Washington

SKY 2015 Mt. Veeder Napa Valley Zinfandel, California

SKY 2015 Mt. Veeder Napa Valley Syrah, California

HOPE WELL 2019 ‘Sunday’s Child’ Pinot Noir, Eola-Amity Hills, Oregon

PURPLE HANDS 2021 Haakon Lenai Vineyard Pinot Noir, Dundee Hills, Oregon

LITTORIA 2021 ‘The Pivot Vineyard’ Pinot Noir, Sonoma Coast, California

DUMOL 2021 ‘Wester Reach’ Pinot Noir, Russian River Valley, California

Australia

BONDAR 2020 ‘Rayner Vineyard’ Shiraz, McLaren Vale

ELDERTON 2018 Command Vineyard Shiraz, Barossa Valley

OCHOTA BARRELS 2017 ‘Fugazi Vineyard’ Grenache, McLaren Vale

Other

GARRAFEIRA 2011 ‘Sidónia de Sousa’ Baga, Bairrada DOC, Portugal

LE RICHE 2011 Reserve Cabernet Sauvignon, Stellenbosch, South Africa

GREYSTONE VINEYARD 2020 ‘Ferment’ Pinot Noir, North Canterbury, New Zealand

BURN COTTAGE 2019 ‘Sauvage Vineyard’ Pinot Noir, Bannockburn, Central Otago, New Zealand

GUT OGGAU 2017 ‘Atanasius’ Rot, Burgenland, Austria

SANTA RITA 1996 Casa Réal Cabernet Sauvignon, Maípo Valley DO, Chile

NICOLUZO 2013 Merlot, Corfu, Greece

HENRY OF PELHAM 2012 Baco Noir ‘Reserve’, Ontario, Canada

APERITIF & DESSERT WINES

Dom DES MARNES BLANCHES NV Blanc Macvin du Jura AOC, France

RABL 2017 Riesling Trockenbeerenauslese, Langenlois DAC, Austria

Dom BELARGUS 2018 ‘Layon’ Moelleux, Chenin, Coteaux du Layon 1er Cru Chaume, France

BARBEITO 10yo Sercial Reserva Velha, Madeira, Portugal

BODEGA DIOS BACO ‘Baco Imperial’ 20 Year Old Amontillado Sherry VOS, Spain

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