There are moments like that, in human history: where it reacts with emotion as well as rationality, because the wake-up emotion, makes you feel alert. Already in Aeschylus, the passion and suffering are sources of learning. This is the case in Japan since Friday, has run added to the tsunami and the earthquake has not only swept homes, lives, villages, caused the explosion of four nuclear reactors in Fukushima.
Horror erupted from the ground and the sea is added now a fallout that drives those who live at power plants to flee or to barricade themselves inside. There are times when you open a crack in the world, and not just the physical but the mental, so that implies the use of many different devices: the rational intelligence, the public debate, but also to fear, this passion found to be too sad to serve as a remedy.
Not surprisingly, when calls for responsibility for the future of the earth, the philosopher Hans Jonas speaks of fear heuristic: do not fear that paralyzes action or is used by dictators, but one that tries to understand, to find out (this means heuristic ). What is generating curiosity, provides evil with apprehension, ask questions, to correct what spurs thought and done so far.
Jonas evokes even the duty of fear: "It becomes necessary to" snuff "heuristics of fear that is not limited to discover and portray the new object, but makes known the particular ethical interest that results" (the principle of accountability, Einaudi '90). In light of the principle of responsibility appear completely inane governments - such as Italian, French - who decry this fear, and thereby deny the gravity of the situation and the urgency to correct the nuclear plans.
Obama and Merkel say much more: "You can not act as if nothing had happened." Not so the energy minister Eric Besson, or the Minister for Economic Development Paul Romans. Besson to change anything, even plants such as those aged Japanese: the press conference on Saturday has avoided the term "disaster", preferring the less alarming "serious incident".
Same attitude in Romans, who called the other day to "not get caught up in fear," without knowing who was speaking. They are not alone: \u200b\u200beven the Japanese rulers have long minimized, taking good insurance for the plant operators (TEPCO, Tokyo Electric Power Corporation). The same that TEPCO has been investigated several times (especially in 2002-3) for non-compliance with anti-seismic.
Revelation is the word that spreads like a virus, since the cataclysm. But apocalypse is something else, it has links with religion: it is the revelation of a divine plan, is the alpha omega that joins, is closing the circle that opens all'oltrevita land. Those affected are innocent, but for some reason God wants the earth's history s'esaurisca so would undermine the free will of each one.
To this should dispose of this word very rough, which seals his eyes to what is happening here, now, on land, at sea. Similar events are not the end of the world, although perhaps a prelude to it. They are rather the end of a world of certainty, of axioms stubbornly cultivated. In Japan, in mysterious ways, evoke memories fatal, that have deep roots in its culture recently.
The collapse of nuclear power refers to the trauma of Hiroshima and Nagasaki never faded away, when Washington gave in Tokyo this lesson of unprecedented violence. The earth shakes you, the loneliness of man in so much turmoil, the malignant nature, looming nuclear death: in the heads Nippon nightmare maybe hidden but always there, lurking.
They say that the faces staring at us during these hours: stuck, more than impassive. We see the bodies that suddenly froze, as die standing. It is true that the Japanese have more calm fears, of our subsidiaries. Their cry is not to Munch, but it's still scream. We know from the Bible what may be the lamb voiceless, and the cry of the terrified Japan is full of questions: why the authorities have allowed plants to survive forty years old? Why not have predicted that the sea could be the monster? Why are they so evasive? Why Tokyo, which has experienced misfortune and worry if the door in as, has run trusted the technology, is not running in time for cover? There are big disasters that have this effect: to disrupt not only the lives but vast castles of philosophical theories found safe.
Although Europe has experienced similar hours: it happened in the earthquake of Lisbon, November 1, 1755, and disrupt all the theories. Even that was slit of a world founded sull'euforia technological optimism, religious or not. Modernity began, and already stumbled. Twenty-two years ago, Alexander Pope wrote a poem entitled "Wise Man.
The applicant was to: "What ever is, is right: all that exists is good. But then you open the crack of Lisbon, on the smooth skin of positive thinking. Voltaire, Kleist, Kant are upset and find that you can not console himself with Pope and the theodicy of Leibniz. You can no longer say to themselves, as Pangloss in Voltaire's Candide: Advanced "in the best of all possible worlds." Fell an illusion, dear to the churches, on pain of salvation: there is a felix culpa, but a disease that takes you by surprise, unjust.
In case of disaster or crime are more appropriate the wisdom of Kleist, research on the origins of earthquakes of Kant (Kant is the first to discover the "rage of the sea"), the eyes of Voltaire: "Elements, animals, humans, everything is at war. must confess: the evil on earth. " Eager to comfort, Rousseau wrote inconsistencies, in a letter to Voltaire in 1756: "Not always an early death is a real evil (...).
In many men crushed under the ruins of Lisbon, many no doubt have avoided the greatest misfortunes , (...) and it is said that one of those unfortunate to have suffered more than if, following the natural course of things, he had to wait in long anguish that the death took him rather by surprise.
" But he also asks questions that only lights up the emotion, not bad Lisbon was built, with its 6-7 storey high houses? It is not the guilty man, more than nature? Candide suffers from the earthquake and concludes: "We need to cultivate (better) your garden, then the earth, because it affects humans.
Man described by Kant after 1755: "crooked timber", "never greater than man." Japan is not behind the eighteenth-century optimism in Europe. After Hiroshima is not revived with a few removals, but with indelible trauma. Film and literature tell these traumas, and fear not at all calm. On these branches of pessimism has run toppled the tsunami, and Jonas helps more than Voltaire.
The Japanese knew that "evil is on earth," and what is the fear that can help them uncover who discovers. The same fear that emerges from decades in the form of ghosts, in his film, in its literature. These days, watching tv, and it seems to see the city in which the unspeakable cataclysm Fell told in the film Kairo, Kiyoshi Kurosawa: empty streets and buses, flights to nowhere, and in heaven, at close range, a huge air-vulture (in Revelation would cry: "Woe, woe!") that fly to the crash.
Review Kairo shakes makes him understand the Japanese mind and ours as well. Japan has behind him an era that has been called lost decade, between 1991 and 2000, has run and then extended in lost decade. Kurosawa's film goes back to those years (2001) and is not horror movies, but - in the shadow of the tsunami - hyper-realistic vision.
Kairo circuit means, but it is a circle with no alpha and omega. The phenomenon is narrated by Kurosawa of entire generations who barricade themselves in the house to become shadows in front of the computer (the statistics are at least a million drop-out). The phenomenon is called Hikikomori: a retreat, confined in solitude.
It comes from insecurities exacerbated by the crisis, the future amputee. On the walls of the houses in the film stand inform charcoal shadows. They shout, "Help me!" When young people dying bequeathed quest'effigie himself. It is the blackened silhouette of man who appeared next to the scale printed on a wall of Hiroshima in '45.
The nightmare is spread in humans, scaring them incessantly. From far away, very far. Just scared unites past and present, and keeps us awake, maybe. 
Horror erupted from the ground and the sea is added now a fallout that drives those who live at power plants to flee or to barricade themselves inside. There are times when you open a crack in the world, and not just the physical but the mental, so that implies the use of many different devices: the rational intelligence, the public debate, but also to fear, this passion found to be too sad to serve as a remedy.
Not surprisingly, when calls for responsibility for the future of the earth, the philosopher Hans Jonas speaks of fear heuristic: do not fear that paralyzes action or is used by dictators, but one that tries to understand, to find out (this means heuristic ). What is generating curiosity, provides evil with apprehension, ask questions, to correct what spurs thought and done so far.
Jonas evokes even the duty of fear: "It becomes necessary to" snuff "heuristics of fear that is not limited to discover and portray the new object, but makes known the particular ethical interest that results" (the principle of accountability, Einaudi '90). In light of the principle of responsibility appear completely inane governments - such as Italian, French - who decry this fear, and thereby deny the gravity of the situation and the urgency to correct the nuclear plans.
Obama and Merkel say much more: "You can not act as if nothing had happened." Not so the energy minister Eric Besson, or the Minister for Economic Development Paul Romans. Besson to change anything, even plants such as those aged Japanese: the press conference on Saturday has avoided the term "disaster", preferring the less alarming "serious incident".
Same attitude in Romans, who called the other day to "not get caught up in fear," without knowing who was speaking. They are not alone: \u200b\u200beven the Japanese rulers have long minimized, taking good insurance for the plant operators (TEPCO, Tokyo Electric Power Corporation). The same that TEPCO has been investigated several times (especially in 2002-3) for non-compliance with anti-seismic.
Revelation is the word that spreads like a virus, since the cataclysm. But apocalypse is something else, it has links with religion: it is the revelation of a divine plan, is the alpha omega that joins, is closing the circle that opens all'oltrevita land. Those affected are innocent, but for some reason God wants the earth's history s'esaurisca so would undermine the free will of each one.
To this should dispose of this word very rough, which seals his eyes to what is happening here, now, on land, at sea. Similar events are not the end of the world, although perhaps a prelude to it. They are rather the end of a world of certainty, of axioms stubbornly cultivated. In Japan, in mysterious ways, evoke memories fatal, that have deep roots in its culture recently.
The collapse of nuclear power refers to the trauma of Hiroshima and Nagasaki never faded away, when Washington gave in Tokyo this lesson of unprecedented violence. The earth shakes you, the loneliness of man in so much turmoil, the malignant nature, looming nuclear death: in the heads Nippon nightmare maybe hidden but always there, lurking.
They say that the faces staring at us during these hours: stuck, more than impassive. We see the bodies that suddenly froze, as die standing. It is true that the Japanese have more calm fears, of our subsidiaries. Their cry is not to Munch, but it's still scream. We know from the Bible what may be the lamb voiceless, and the cry of the terrified Japan is full of questions: why the authorities have allowed plants to survive forty years old? Why not have predicted that the sea could be the monster? Why are they so evasive? Why Tokyo, which has experienced misfortune and worry if the door in as, has run trusted the technology, is not running in time for cover? There are big disasters that have this effect: to disrupt not only the lives but vast castles of philosophical theories found safe.
Although Europe has experienced similar hours: it happened in the earthquake of Lisbon, November 1, 1755, and disrupt all the theories. Even that was slit of a world founded sull'euforia technological optimism, religious or not. Modernity began, and already stumbled. Twenty-two years ago, Alexander Pope wrote a poem entitled "Wise Man.
The applicant was to: "What ever is, is right: all that exists is good. But then you open the crack of Lisbon, on the smooth skin of positive thinking. Voltaire, Kleist, Kant are upset and find that you can not console himself with Pope and the theodicy of Leibniz. You can no longer say to themselves, as Pangloss in Voltaire's Candide: Advanced "in the best of all possible worlds." Fell an illusion, dear to the churches, on pain of salvation: there is a felix culpa, but a disease that takes you by surprise, unjust.
In case of disaster or crime are more appropriate the wisdom of Kleist, research on the origins of earthquakes of Kant (Kant is the first to discover the "rage of the sea"), the eyes of Voltaire: "Elements, animals, humans, everything is at war. must confess: the evil on earth. " Eager to comfort, Rousseau wrote inconsistencies, in a letter to Voltaire in 1756: "Not always an early death is a real evil (...).
In many men crushed under the ruins of Lisbon, many no doubt have avoided the greatest misfortunes , (...) and it is said that one of those unfortunate to have suffered more than if, following the natural course of things, he had to wait in long anguish that the death took him rather by surprise.
" But he also asks questions that only lights up the emotion, not bad Lisbon was built, with its 6-7 storey high houses? It is not the guilty man, more than nature? Candide suffers from the earthquake and concludes: "We need to cultivate (better) your garden, then the earth, because it affects humans.
Man described by Kant after 1755: "crooked timber", "never greater than man." Japan is not behind the eighteenth-century optimism in Europe. After Hiroshima is not revived with a few removals, but with indelible trauma. Film and literature tell these traumas, and fear not at all calm. On these branches of pessimism has run toppled the tsunami, and Jonas helps more than Voltaire.
The Japanese knew that "evil is on earth," and what is the fear that can help them uncover who discovers. The same fear that emerges from decades in the form of ghosts, in his film, in its literature. These days, watching tv, and it seems to see the city in which the unspeakable cataclysm Fell told in the film Kairo, Kiyoshi Kurosawa: empty streets and buses, flights to nowhere, and in heaven, at close range, a huge air-vulture (in Revelation would cry: "Woe, woe!") that fly to the crash.
Review Kairo shakes makes him understand the Japanese mind and ours as well. Japan has behind him an era that has been called lost decade, between 1991 and 2000, has run and then extended in lost decade. Kurosawa's film goes back to those years (2001) and is not horror movies, but - in the shadow of the tsunami - hyper-realistic vision.
Kairo circuit means, but it is a circle with no alpha and omega. The phenomenon is narrated by Kurosawa of entire generations who barricade themselves in the house to become shadows in front of the computer (the statistics are at least a million drop-out). The phenomenon is called Hikikomori: a retreat, confined in solitude.
It comes from insecurities exacerbated by the crisis, the future amputee. On the walls of the houses in the film stand inform charcoal shadows. They shout, "Help me!" When young people dying bequeathed quest'effigie himself. It is the blackened silhouette of man who appeared next to the scale printed on a wall of Hiroshima in '45.
The nightmare is spread in humans, scaring them incessantly. From far away, very far. Just scared unites past and present, and keeps us awake, maybe.
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