Ghillie Suit's For Sale In Sa

Rediscovering God .. An example of moderate Islam

Il cardinale Camillo Ruini su Tracce fa un bilancio del Convegno su Dio organizzato nel mese di dicembre a Roma e spiega l'essenza dell' educazione: mettere al centro l'essere umano .

LA NOSTRA SFIDA ALL'UOMO DI OGGI

La speranza, « il fondamentale fattore educativo ». L’illusione della neutralità, che « equivale a “sterilizzare” la nostra proposta ». E la cultura attuale, che ostacola «l’apertura originaria dell’uomo»...

In quest’intervista, il cardinale Camillo Ruini affronta la vera urgenza della nostra epoca. Invitando tutti a « riprendere il filo dell’educazione » Contento, Eminenza? «Direi proprio di sì. Abbiamo superato le aspettative, sia come contenuti che come partecipazione. Non mi riferisco solo alle presenze, alle 2500 persone intervenute, ma al loro coinvolgimento. E al fatto che moltissimi fossero giovani: fa ben sperare...». Il convegno romano su “Dio oggi” si è appena chiuso, ma a rendere lieto il cardinale Camillo Ruini, già a lungo presidente della Cei e oggi a capo del Progetto culturale dei vescovi italiani, non è solo il bilancio di quei tre giorni ricchi di contributi («chi mi ha colpito di più? Tanti: Spaemann, Scola, Nowak. E poi Ravasi, Brague, Lenoci... Ma non mi faccia fare elenchi: sarebbe impossibile citarli tutti») che proprio il cardinale ha voluto come approfondimento sull’unica questione che «può cambiare tutto». C’è un altro fronte aperto: quello de La sfida educativa, il Rapporto-proposta del Progetto pubblicato poche settimane fa. E anche lì il lavoro procede bene. «L’accoglienza è buona. Abbiamo venduto 16mila copies, but above all I see everywhere that have sought to meet and talk about it. Last night, to say, I was at Ancona: the main hall was packed. Sign that the theme of education is heard. As much as that of God. "

In his speech at the conference she said, inter alia, that "our intelligence can not help but wonder about the origin of the being of reality that we experience . Yet now is precisely this path seem difficult, almost frozen. What can make it possible to rediscover the fullness? And education, after all, is not your first resume this route? Let's start with a basic fact. Aristotle, at the beginning of the Met, writes that "every man, by nature, want to know 'and that this desire is the root of the opening of our intelligence in all reality. It is a structural fact. What is needed therefore is a deep cultural work that helps to remove certain obstacles that belong to the current culture. I think particularly of relativism, but also to many other attitudes that make it difficult for this opening gives off its original potential. Pick up the thread of education can contribute to this. To ensure that real people can fit into a cultural trend in which the opening is facilitated and not ostacolata.Senza God can teach? I would say yes, but without him you can not give an ultimate foundation education. It's like the ethical. Without God, you can: is not that people do not believe morality has no experience or can not follow a moral commitment. Only when he wants to justify that to the bottom of this commitment, is in difficulties. The same is true for trying to make the ultimate foundation on which education rests content: the freedom to love, the pursuit of truth, and so on. I think the question is raised in these terms. But education is not in itself an opening, an attempt to open towards this foundation last? Certainly, education there is a trend like that, but it is not always necessary to clarify it. Many cultures have brought great having a confused idea of \u200b\u200b"foundation". In Greece, there were great teachers, but if you look at all their pantheon is not that they had very clear ideas ... But it posed the problem of God, understood as the ultimate meaning ... In this sense, yes, there is no doubt that without addressing the problem of meaning in life, you can not educare.E because education today has become a problem, even a "challenge"? This is a key question. You may decline to answer in various ways in the end, however, prove to be convergent. The Holy Father spoke of relativism that, in fact, remains consistent in every position and puts everything on the same floor, preventing a real job training. Umberto Galimberti spoke of nihilism, and basically it returns to the same problem: the total lack of solid ground on which to build. I have spoken several times of "naturalism" in the sense of reduction of man to nature. If man is only a product of nature, a fragment, though noble, then you do not see how it can be free and responsible, as well as very intelligent. And do not even see how one can form his freedom. This, I believe, is the ultimate motive of the crisis in education. Se dovessimo trovare un denominatore comune, potremmo dire che è un’antropologia debole, una concezione dell’uomo ridotta in partenza... Sì. E dietro la debolezza dell’antropologia c’è l’eclissi di Dio, dell’Assoluto oggettivo.Nel Rapporto c’è un punto in cui si parla di «scomposizione dell’uomo» e di «scissione tra affezione e razionalità ».

Che peso ha questa frattura nella crisi educativa? Un grosso peso. Io formulerei la questione così: da una parte c’è una razionalità molto appiattita sull’esperienza empirica, ma dall’altra c’è un forte bisogno di significato. Perché l’esaltazione del soggetto continua a essere presente nella nostra epoca, seppure in modo contraddittorio rispetto alla sua riduzione alla natura . E allora questo soggetto, che da una parte ha un alto senso di sé e dall’altra non trova risposte razionali (dato che la scienza non si pone la questione del significato), finisce per sentirsi dissociato. Scomposto, appunto. Tutto ciò pesa soprattutto sul soggetto giovane, che è più esposto: sia perché è in crescita, sia perché vive immerso nella cultura di oggi e non ha respirato l’eredità di tempi diversi, nei quali il panorama socio-culturale era più consistente...La conseguenza, però, è un paradosso: tanto This man has more limited understanding of yourself, the more it has a hypertrophic ego, lives individualism esasperato.Ma this is not random, it is the legacy of modernity, the centrality of the subject that no one can leave. May be denied in the philosophical and scientific, but can not be matched in public debate. Indeed, in public debate is even enhanced by people who want to be at the forefront. And this strengthens the paradox that she parlava.Che link between "neutrality" and the educational crisis? In the Report talk about it openly ... " Neutrality" means, basically, "sterilization" of the educational proposal, means not taking any fundamental criterion . We do not know what we are educated. That intellectual honesty is something very different: when one has a clear obligation to keep the intellectually honest in acknowledging the merits of different positions. But one thing is this honesty, obligatory in every educator, and an account is neutrality, which is actually impossible. To the extent that we try to implement it, education is reduced to education. Missing their education. And what is the relationship between education and hope? Because it is evident that the educational deficit is tied hand in glove with a lack of certainty and confidence stable capaci di durare e aprire prospettive... La speranza vuol dire una fiducia che ha il suo fondamento in Dio, e che quindi sia, oltre che una fiducia grande, una fiducia fondata. Non basta una fiducia piccola e utilitaristica. E tutto questo è d’importanza decisiva per poter davvero educare. Ha ragione il Papa quando dice che la speranza è il fondamentale fattore educativo. Ma si può dare speranza soltanto quando si ha speranza .Questo spiega molto dell’abdicazione dal processo educativo. Si rinuncia a educare perché non si sa “a che cosa” si educa. Credo che questa sia una delle ragioni principali. Si è incerti su “a cosa” educare. Mancando questa consapevolezza interiore del fatto che si ha qualcosa positive to communicate, not only apparently positive, the subject teacher is paralyzed.

The Report says that she " we are all somehow involved in the educational process 'education is not a matter for experts, is a problem that concerns us all, a tenet of any relationship. But, beyond their specific roles, what is the common denominator of the educational task? Is there something specific that is required at all? The common denominator is always the formation of the person. Capacity, being loved, to love in return. Of his curiosity, openness of His intelligence and critical thinking. His freedom to be connected with his responsibilities. And his ability to suffer. This is not you ever say, but it is important to raise a person with the ability to face the difficulties of vita.Non nell'abdicazione believes that the task of education there is also the fear of what Don Giussani called "risk", ie deal with the freedom of the other? It is as if he were afraid of "investing" on that factor ... Absolutely. Today often seeks to eliminate the risk: this is a widespread trend. Eliminate the risk, even in personal behavior. Do not get married to eliminate the risk that the marriage goes wrong. You do not make the world a child not only to eliminate the risk of pregnancy, but then disappoint her son. Does not undertake an economic choice because it is not safe. This trend weakens people and society. Risk is part of life. Because the future is open, we think that we already give the costruito.Quanto weighs in this fear that has undermined the Christian experience? In my opinion, heavy. and weakened confidence in God as active in real life. Habermas many years ago said that the loss of trust in God and the grace of God was now a common experience of our time, and that this loss had "changed the horizon because it was a loss not surrogate. " There is no ideology that can substitute for this, even if he tried to farlo.Però is not only a loss of trust in Providence, in God who guides the story: perhaps the lack of perception that we ourselves are looked at so now by a God who, after all, invest all about us and our freedom. Do not you think? Yes, it is missing even more. And there is still more because it has failed in mainstream culture, a basic concept of Christianity: that God reveals himself personally and interact with him is an idea that has been expunged from the culture. It survives in prayer, but this contrasts with the vision of the world currently diffusa.Ma if so, where does this "fear"? Let's go back to the lack of certainty of the fund. I have seen success in every kind of fear in real people. John Paul II, on the basis of his deep faith lived and concrete, was not afraid. The famous " do not be afraid," he said to others, but first of all the living him. What it takes and educational sense of urgency? "I would say simply: the facts. The severity of the consequences of the lack of genuine educational proposal means that people are forced to question and try to get out of this impasse. By now everyone feel the need social education because they are afraid of a savage society, which is an almost primordial fear. Personally I am convinced that society is much better than that dazzles the media: there are so many positive experiences, even very simple. A lot of people who continue to sacrifice, to be. The company is standing for that. But when other hand, are made systematically abnormal, serious infringements of the minimum standard of living, people pull the consequences. It is scary.

What is the value, the possibility of dividing the state and the value of even small examples? The example is the most understandable and engaging. The pedagogy is always stato così. Riscoprire l’esempio è importante.Tra gli ambiti dell’educazione affrontati nel Rapporto non c’è la politica: come mai? Non è così. La politica, in realtà, ha un ruolo in tutti gli ambiti, perché ha una capacità di guida nella sussidiarietà. Non credo che la politica debba assumere la guida diretta di questi processi, ma può essere guida nella sussidiarietà: può favorire i vari soggetti che si esprimono in questo ambito. In questo senso, la politica è sempre presente in questo libro; ma in maniera più implicita, se vogliamo. Sullo sfondo. Ma da dove si può ripartire per recuperare la tensione al “bene comune”? Che ruolo ha l’educazione in this? And that task falls to the Catholics? We chose to begin with the realization of the difficulties, but also from a work culture. Education is crucial to be aware of their responsibilities. And the Catholics need to be bearers of hope. If you are truly believers, bring hope to the world . Not only the educational institutions of the Church, such as schools or speakers, but all the common pastoral (the parishes, groups, movements, religious communities) has a great significance in itself: as the people it gives them content, models, suggests a direction in life, and then educates. If it is serious, goes in depth. And then there Another aspect that I have called "the conscience of the diaconate." It is the area that concerns every person, especially a Christian layman who lives in the world, in the family, at work, journalism, economics ... If he tries to live according to conscience, is a challenge even to those close to him. The results to take seriously their own conscience. This is very important to improve the general climate of society, even if it is a fact hidden. It is a form of apostolate, a mission of widespread awareness that there is not enough. We need to make more informed the priests of their ongoing educational role. We want some kind of action. Already well-celebrated Mass, a homily ... well done Your Eminence, you have called the educational challenge, "a report-proposal": if we enclose the proposal in a sentence? Focusing on the human person, which is the goal of true education. Work together to put humanity at the heart of man. For all .

David Perillo

Aluminum Leaking Keel

Paul Wolfowitz in the Wall Street Journal tells the story of Abdurrahman Wahid, Muslim Democrat leader ...

Wahid and the Voice of Moderate Islam

Indonesia's first democratic president espoused a philosophy of religious and ethnic tolerance.

Abdurrahman Wahid, who died last week at the age of 69, was the first democratically elected president of Indonesia, the world's fourth largest country and third largest democracy. It has the largest Muslim population of any country in the world . Although he was forced from office after less than two years, he nevertheless helped to set the course of what has been a remarkably successful transition to democracy.

Even more important than his role as a politician, Wahid was the spiritual leader of Nahdlatul Ulama, the largest Muslim organization in Indonesia, and probably in the world, with 40 million members . He was a product of Indonesia's traditionally tolerant and humane practice of Islam, and he took that tradition to a higher level and shaped it in ways that will last long after his death.

Wahid recognized that the world's Muslim community is engaged in what he called in a 2005 op-ed for this newspaper "nothing less than a global struggle for the soul of Islam" and he understood the danger for Indonesia, for Islam and for all of us from this "crisis of misunderstanding that threatens to engulf our entire world. "
Wahid was one of the most impressive leaders I have known. Although his formal higher education was limited to Islamic studies in Cairo and Arabic literature in Baghdad, his breadth of knowledge was astounding. With a voracious appetite for knowledge and a remarkably retentive memory, he seemed to know all of the important Islamic religious and philosophical texts. He also loved reading a wide range of Western literature (including most of William Faulkner's novels) as well as Arabic poetry. He enjoyed French movies, and cinema in general, and could identify the conductor of a Beethoven symphony simply by listening to a recording. He was an avid soccer fan and once compared the different styles of two German soccer teams to illustrate two alternative strategies for economic development. He loved jokes, particularly political ones. During Suharto's autocratic rule he published a collection of Soviet political humor in Indonesian, with the obvious purpose of teaching his own people how to laugh at their rulers.

Despite all that learning, Wahid had a common touch that enabled him to express his thoughts in down-to-earth language. He thus gained broad legitimacy for a moderate and tolerant vision. He could speak to young Indonesians, grappling with the relationship between religion and science by explaining to them the thoughts of a medieval Arab philosopher like Ibn Rushd (known to Christian philosophers as Averroes). And he was all the more effective because he himself had grappled with controversial ideas.
Wahid had been somewhat attracted in his youth by the writings of Said Qutb and Hasan al Banna, the founders of the Muslim brotherhood, but his deep humanism led him to reject them. When I visited him recently he told me of a long-ago visit to a mosque in Morocco where an Arabic translation of Aristotle's "Nichomachean Ethics" was on display. Seeing that book had brought tears to his eyes and Wahid explained: "If I hadn't read the 'Nichomachean Ethics' as a young man, I might have joined the Muslim brotherhood."
No doubt, what had so impressed Wahid was that Aristotle could arrive at deep truths about matters of right and wrong without the aid of religion, based simply on the belief that "the human function is activity of the soul in accord with reason" (Nichomachean Ethics, Book I). But his tears must have reflected the thought of how close he had come to accepting a cramped and intolerant view of life and humanity.

Throughout his public career, three ideas were central to Wahid's thinking. First was that true belief required religious freedom. "The essence of Islam," he once wrote, is "encapsulated" in the words of the Quran, "For you, your religion; for me, my religion." Indonesia, he believed, needs " to develop a full religious tolerance based on freedom of faith ." Second was his belief that the fundamental requirement for democracy —or any form of just government—is equal treatment for all citizens before the law. Third, that respect for minorities is essential for social stability and national unity, particularly for Indonesia with its extraordinary diversity.
Throughout his career Wahid spoke up forcefully for people with unpopular ideas—even ones he disagreed with—and for the rights of ethnic and religious minorities. He was admired by the Christian and Chinese minorities for his willingness to do so. One of his first acts as president was to participate in prayers at a Hindu temple in Bali where he had earlier spent several months studying Hindu philosophy. Later he removed a number of restrictions on ethnic Chinese and made Chinese New Year an optional national holiday.

Even after leaving office, Wahid's role as a defender of religious freedom was extremely important . Indonesian voters have rejected extremist politics at the polls—and the leadership of the current president, Susilo Bambang Yudhoyono deserves much credit for that. Nevertheless, extremist views and even violent extremism too often go unchallenged. A recent report from The Wahid Insitute (which he founded in 2004) notes that a minority with extremist views, now in control of the Indonesian Ulama Council, has issued religious rulings against "deviant" groups. An even smaller minority that espouses violence, particularly the Islamic Defender Front, has attacked Christian churches and the mosques of the small Muslim Ahmadiyah sect.

Wahid was one of the few prominent Indonesians to defend the rights of the Ahmadiyah or to speak out forcefully against the Islamic Defender Front. Doing so takes courage. But he was always courageous, whether in defying President Suharto at the height of his power or in his personal struggle against encroaching blindness and failing health.
Although optimistic that "true Islam" will prevail, as he wrote in his 2005 op-ed, Wahid did not underestimate the dangers facing the world from an "extreme . . . ideology in the minds of fanatics" who "pervert Islam into a dogma of intolerance, hatred and bloodshed" and who justify their brutality by declaring "Islam is above everything else." This fundamentalist ideology, he said, "has become a well-financed, multifaceted global movement that operates like a juggernaut in much of the developing world." What begins as a misunderstanding " of Islam by Muslims themselves" becomes a "crisis of misunderstanding" that afflicts "Muslims and non-Muslims alike, with tragic consequences. "

No one who knew Abdurrahman Wahid can believe that those fanatics who preach hatred and violence speak for the world's Muslims. Even though the extremist ideology represents a distinct minority of Muslims, it is well-financed and well-organized. To confront it, Muslim leaders like himself need, as he wrote in 2005, "the understanding and support of like-minded individuals, organizations and governments throughout the world . . . to offer a compelling alternate vision of Islam, one that banishes the fanatical ideology of hatred to the darkness from which it emerged."
That support includes material support, but it also includes the moral support that comes from international recognition and attention for Muslim leaders who speak out with the courage that Wahid did.

When Wahid was only 12 he was riding in a car with his father, Wahid Hasyim, himself a prominent Muslim leader at the time of Indonesian independence, when the car slid off a mountain road and his father suffered fatal injuries. What Wahid most remembered from that tragic event was the sight of thousands of people lining the roads as his father's casket traveled the 80 kilometers from Surabaya to his burial at Jombang. Overwhelmed by the affection people had for his father, he wondered " What could one man do that the people would love him so? "

As the funeral procession for Wahid himself traveled the same route on the last day of 2009, thousands of mourners, deeply moved, again lined the road. What had he done that Indonesians so loved him? Perhaps the question is answered by the words that he asked to have on his tomb: " Here lies a humanist ." That he was and a great one as well. No one can replace him, but hopefully he has inspired others to follow in his path.

Paul Wolfowitz

How Much Water Does A Water Fountain Use

The fabulous world of ... Obama

Camillo (il sito di Christian Rocca) elenca tutte le "scomode" analogie tra le strategie Obama's military and Bush. Possible that some analysts to escape?

a) bombs every day for Pakistan;

b) extended the war to Yemen and Somalia;

c) has tripled the American troops in Afghanistan;

d) has not withdrawn from Iraq a soldier, and there are still 120 000;

s) will not close Guantanamo;

f) did the eulogy of war and pacifism liquidated to Gandhi and Martin Luther King;

g) has submitted a military budget Pentagon - not war - much larger than that of Bush;

h) maintained the Minister of Bush's war, Bush's generals es'è taken as national security adviser on matters of terrorism, one of the leaders Bush's CIA.

Eqyptian Wolf (canis Lupus Lupaster)

never change!

Thomas Joscelyn in the Weekly Standard says that about 20% of Guantanamo detainees who are released back to fight the "holy war", and the percentage is growing year by year ...

Pentagon reportedly Finds Large Increase in Number of Gitmo Recidivists

More than 100 former detainees may be back on the battlefield.

Press reports indicate that the latest Pentagon assessment of recidivists who were once held at Guantanamo “shows about one in five detainees released” have returned to terrorism. That, of course, is a recidivism rate of “about” 20 percent . Although these same press accounts do not note the total number of recidivists, it has been noted that “more than 560 detainees” have been released. These same two elements (recidivism rate and approximate number of detainees transferred/released) appeared in the last DoD recidivist study released to the public. Putting them together we get 20% * 560 former detainees = an estimated 112 recidivists.

How does this figure compare to previous estimates? It is a huge increase.

In June 2008, the DoD reported that 37 former detainees were “confirmed or suspected” of returning to terrorism . On January 13, 2009 - seven months later -Pentagon spokesman Geoff Morrell said that number had climbed to 61 . In May 2009, when the last report was leaked to the New York Times (the report was based on information available as of mid-March 2009), the DoD had found that same metric had risen further to 74--exactly double the Pentagon's estimate just 11 months before . If my inferential reading is correct, then the number of “ confirmed or suspected ” former detainees who have returned to terrorism is now about 112 . It has been less than 10 months since the DoD found that same figure was 74. This would mean that 38 more recidivists have been added to the list in less than 10 months. At that rate, the DoD is finding about 4 more recidivists every month . Put another way, the DoD had pegged the recidivism rate at 14 percent of the total number of former detainees as of mid-March 2009. Today, (again, less than 10 months later) that number is reportedly 20 percent . Now, there is virtually a whole cottage industry devoted to questioning or explaining away the DoD’s findings. But the study is an intelligence product -- it is not gospel. Therefore, it comes with all of the vagaries that intelligence products do. And the DoD itself is careful to note that, based on the available intelligence, it splits the detainees into two categories: “confirmed or suspected.” The number of former detainees in the “confirmed” category, which requires a more robust evidentiary standard, tends to be less than the “suspected” category. Citing national security concerns, the DoD also has not listed all of the names of former detainees it has categorized as recidivists, whether they be “confirmed” or “suspected.” All of this has prompted various criticisms. I’ll have more to say about these criticisms, and more, in future posts. But for now, suffice it to say that it is getting more and more difficult for the critics to claim that the number of recidivists isn’t climbing dramatically. Publicly available information on Gitmo recidivists becomes available every month .

Thomas Joscelyn